A Question of Orthodoxy
Orthodox Study Bible
I wonder about the Orthodox Bible. Is this just the arena of priests? Or are there general copies for people?
Woe, woe, thrice woe!
We are counting sheep…
Mourning our losses, victims
In our sleep. For who judges us
If not some unknown God, who sees
Us as we are, for what we know not, we,
We are all we’ve got, until the Holy Spirit sees
The Holy See dictates what we are told to believe
For reasons unseen, there always must be suffering
For here we can see how God views Christ’s humanity
In relation to his eternal divinity, relentlessly counseling
his sheep ~psp
As followers of Orthodoxy, we are given the Orthodox Study Bible
https://en.wikipedia.org/wiki/Orthodox_Study_Bible
This teaching, associated with Diodore of Tarsus and Theodore of Mopsuestia, claims that the Son of God and the Son of Mary
are two distinct subjects. The Son of God is the subject in all of the places where we see Jesus saying and doing things only
God can say or do. The Son of Mary is the subject in all of those places where we see Jesus saying and doing things only
a man can do. Obviously, this leads to some serious biblical and theological problems, the most serious of which is the
inability of proponents to identify the Son of Mary with the Son of God.
Maronite Seminary coptic gold bobbleheads of Chalcedonia metering duplicity between God and Man thru Christ
[Spoiler (click to open)]Chalcedon (/kælˈsiːdən/ or /ˈkælsɪdɒn/; Greek: Χαλκηδών, sometimes transliterated as Chalkedon) was an ancient maritime town of Bithynia, in Asia Minor. It was located almost directly opposite Byzantium, south of Scutari (modern Üsküdar) and it is now a district of the city of Istanbul named Kadıköy.
The metering of duplicity between God and Man thru Christ is the argument that Christ is both God and Man personified through the transfiguration. Christ is then said to be both God and Man in one. The transfiguration is the conquering of death when Christ descended into the underworld upon his crucifixion to step on the head of Satan and overcome death for all humans in communion with God through the Holy Spirit. The haloes seen in religious icons are representative of this spirit implying ascension or transcendence.
Theodore, born in Antioch (c.350), was a disciple of Diodore of Tarsus. Ordained a priest of the Church of Antioch in 381, he became, in 392, bishop of Mopsuestia in Cilicia. One of Theodore’s students was a man named Nestorius, who became archbishop of Constantinople in the AD 428. Following in the footsteps of his teacher, he, too, taught what amounted to a “Two Sons” doctrine, Christ as God and Christ the Man. His teaching caught the attention of Cyril, the bishop of Alexandria, and a huge controversy resulted. Cyril wrote several letters to Nestorius attempting to correct his views, but ultimately another council had to be convened. The Council of Ephesus met in AD 431, and Nestorius was condemned as a heretic. Matters were not completely settled, however, and twenty years later another council was convened in the small city of Chalcedon.
The Chalcedonian Creed was adopted at the Council of Chalcedon in 451 in Asia Minor as a response to certain heretical views concerning the nature of Christ. This Council of Chalcedon is the fourth of the seven ecumenical councils accepted by Eastern Orthodox, Catholic, and many Protestant Christian churches. It is the first Council not recognized by any of the Oriental Orthodox churches.
The Council of Chalcedon (AD 451) is a landmark in the history of theology in the same way that the Council of Nicaea was a landmark. The definition produced by the council has been the standard of orthodox Christology ever since, not only in the Roman Catholic and Eastern Orthodox churches but in the Protestant churches as well. It was at this council that the church established a way of talking about the being of Christ that took into account all of the biblical revelation. It is imperative, therefore, that Christians read and understand the Chalcedonian Definition.
St. Jacob’s writings describe the persecutions and divisions within the Church under the jurisdiction of Emperor Justin I.
St. Jacob of Serugh, the bishop of Batnan in the 6th century writes:
“Death trampled on the adornment of priests and it destroyed the splendor of deacons in the place of destruction.”
Church[es] were empty of their beautiful chants, and naves were devoid of their sweet melodies. The sanctuary weeps
for them bitterly, and sacred vessels are clothed in pain because of the passing of those who were temples for the
Spirit in the sanctuary, and who celebrated and offered up all the Divine Mysteries.”
dr. π (pi)
.
I wonder about the Orthodox Bible. Is this just the arena of priests? Or are there general copies for people?
Woe, woe, thrice woe!
We are counting sheep…
Mourning our losses, victims
In our sleep. For who judges us
If not some unknown God, who sees
Us as we are, for what we know not, we,
We are all we’ve got, until the Holy Spirit sees
The Holy See dictates what we are told to believe
For reasons unseen, there always must be suffering
For here we can see how God views Christ’s humanity
In relation to his eternal divinity, relentlessly counseling
his sheep ~psp
As followers of Orthodoxy, we are given the Orthodox Study Bible
https://en.wikipedia.org/wiki/Orthodox_Study_Bible
This teaching, associated with Diodore of Tarsus and Theodore of Mopsuestia, claims that the Son of God and the Son of Mary
are two distinct subjects. The Son of God is the subject in all of the places where we see Jesus saying and doing things only
God can say or do. The Son of Mary is the subject in all of those places where we see Jesus saying and doing things only
a man can do. Obviously, this leads to some serious biblical and theological problems, the most serious of which is the
inability of proponents to identify the Son of Mary with the Son of God.
Maronite Seminary coptic gold bobbleheads of Chalcedonia metering duplicity between God and Man thru Christ
[Spoiler (click to open)]Chalcedon (/kælˈsiːdən/ or /ˈkælsɪdɒn/; Greek: Χαλκηδών, sometimes transliterated as Chalkedon) was an ancient maritime town of Bithynia, in Asia Minor. It was located almost directly opposite Byzantium, south of Scutari (modern Üsküdar) and it is now a district of the city of Istanbul named Kadıköy.
The metering of duplicity between God and Man thru Christ is the argument that Christ is both God and Man personified through the transfiguration. Christ is then said to be both God and Man in one. The transfiguration is the conquering of death when Christ descended into the underworld upon his crucifixion to step on the head of Satan and overcome death for all humans in communion with God through the Holy Spirit. The haloes seen in religious icons are representative of this spirit implying ascension or transcendence.
Theodore, born in Antioch (c.350), was a disciple of Diodore of Tarsus. Ordained a priest of the Church of Antioch in 381, he became, in 392, bishop of Mopsuestia in Cilicia. One of Theodore’s students was a man named Nestorius, who became archbishop of Constantinople in the AD 428. Following in the footsteps of his teacher, he, too, taught what amounted to a “Two Sons” doctrine, Christ as God and Christ the Man. His teaching caught the attention of Cyril, the bishop of Alexandria, and a huge controversy resulted. Cyril wrote several letters to Nestorius attempting to correct his views, but ultimately another council had to be convened. The Council of Ephesus met in AD 431, and Nestorius was condemned as a heretic. Matters were not completely settled, however, and twenty years later another council was convened in the small city of Chalcedon.
The Chalcedonian Creed was adopted at the Council of Chalcedon in 451 in Asia Minor as a response to certain heretical views concerning the nature of Christ. This Council of Chalcedon is the fourth of the seven ecumenical councils accepted by Eastern Orthodox, Catholic, and many Protestant Christian churches. It is the first Council not recognized by any of the Oriental Orthodox churches.
The Council of Chalcedon (AD 451) is a landmark in the history of theology in the same way that the Council of Nicaea was a landmark. The definition produced by the council has been the standard of orthodox Christology ever since, not only in the Roman Catholic and Eastern Orthodox churches but in the Protestant churches as well. It was at this council that the church established a way of talking about the being of Christ that took into account all of the biblical revelation. It is imperative, therefore, that Christians read and understand the Chalcedonian Definition.
St. Jacob’s writings describe the persecutions and divisions within the Church under the jurisdiction of Emperor Justin I.
St. Jacob of Serugh, the bishop of Batnan in the 6th century writes:
“Death trampled on the adornment of priests and it destroyed the splendor of deacons in the place of destruction.”
Church[es] were empty of their beautiful chants, and naves were devoid of their sweet melodies. The sanctuary weeps
for them bitterly, and sacred vessels are clothed in pain because of the passing of those who were temples for the
Spirit in the sanctuary, and who celebrated and offered up all the Divine Mysteries.”
dr. π (pi)
.