Sunday of Prodigal Son

[Matthew]

There is much food for thought here. I would like to get some in depth treatment of the subject from St John Chrysostom on this matter. He is our Chief theologian and also he is entirely removed from the inroads of modern Papist, Protestant, or Ecumenist thinking on this issue--something that cannot be assured about many Orthodox treatments on this issue in the last 100 years.

[Maria]

There is much food for thought here. I would like to get some in depth treatment of the subject from St John Chrysostom on this matter. He is our Chief theologian and also he is entirely removed from the inroads of modern Papist, Protestant, or Ecumenist thinking on this issue--something that cannot be assured about many Orthodox treatments on this issue in the last 100 years.

I am currently reading the homily of St. Gregory Palamas for the Sunday of the Prodigal Son.
If I find anything pertinent, I will post it here.

The heretical teachings on the "angry God" and the "total depravity of mankind" have unleashed an avalanche of theological works condemning this Protestant heresy as many Protestants have become Orthodox and are struggling with these teachings.

What is the background of the Admin at Monachos? Is he a Protestant convert?

[Maria]

I came across this site where the Acts and Decrees of the Synod of Jerusalem (A.D. 1672) are presented against the heresies of the Calvinists.

http://glory2godforallthings.com/2009/0 ... as-heresy/

• DECREE VI.

  We believe the first man created by God to have fallen in Paradise, when, disregarding the Divine commandment, he yielded to the deceitful counsel of the serpent. And hence hereditary sin flowed to his posterity; so that none is born after the flesh who beareth not this burden, and experienceth not the fruits thereof in this present world. But by these <119> fruits and this burden we do not understand [actual] sin, such as impiety, blasphemy, murder, sodomy, adultery, fornication, enmity, and whatsoever else is by our depraved choice committed contrarily to the Divine Will, not from nature; for many both of the Forefathers and of the Prophets, and vast numbers of others, as well of those under the shadow [of the Law], as under the truth [of the Gospel], such as the divine Precursor, {St. John the Baptist ELC} and especially the Mother of God the Word, the ever-virgin Mary, experienced not these, or such like faults; but only what the Divine Justice inflicted upon man as a punishment for the [original] transgression, such as sweats in labour, afflictions, bodily sicknesses, pains in child-bearing, and, in fine {in summation ELC}, while on our pilgrimage, to live a laborious life, and lastly, bodily death.

Bold lettering and use of color have been added by me.

This passage seems very clear:

The Ancestral Curse gave us as punishments: sweats in labor, afflictions, bodily sicknesses, pains in child-bearing, and ultimately bodily death.

The Hereditary Sin committed by Adam and Eve passed a tremendous burden onto humanity, so we are afflicted with the Ancestral Curse.

What is the meaning of this passage?

• But by these <119> fruits and this burden we do not understand [actual] sin, such as impiety, blasphemy, murder, sodomy, adultery, fornication, enmity, and whatsoever else is by our depraved choice committed contrarily to the Divine Will, not from nature

This Council of Jerusalem seems to say that we do not have a fallen nature; otherwise, St. John the Baptist and the Most Pure Theotokos could not have lived such a pure and saintly life.

[Maria]

I just found this Decree from the same Council at Jerusalem,
which deals with the nature of man after leaving the Garden of Eden.

As a result of the fall, man became like unto beasts, but he retained his rationality, which beasts do not have.
However, man has retained the same nature with free-will, so that he can choose the good, and reject the bad.
In other words, Adam was able to weep and repent for his transgressions.

Thus, man after the fall did not have a fallen nature.

http://glory2godforallthings.com/2009/0 ... as-heresy/

• DECREE XIV.

  We believe man in falling by the [original] <133> transgression to have become comparable and like unto the beasts, that is, to have been utterly undone, and to have fallen from his perfection and impassibility, yet not to have lost the nature and power which he had received from the supremely good God. For otherwise he would not be rational, and consequently not man; but to have the same nature, in which he was created, and the same power of his nature, that is free-will, living and operating. So as to be by nature able to choose and do what is good, and to avoid and hate what is evil. For it is absurd to say that the nature which was created good by Him who is supremely good lacketh the power of doing good. For this would be to make that nature evil — than which what could be more impious? For the power of working dependeth upon nature, and nature upon its author, although in a different manner. And that a man is able by nature to do what is good, even our Lord Himself intimateth, saying, even the Gentiles love those that love them. {Matthew 5:46; Luke 6:32} But this is taught most plainly by <134> Paul also, in Romans chap. i. [ver.] 19, {Rather chap. ii., ver. 14. JNWBR} and elsewhere expressly, saying in so many words, “The Gentiles which have no law do by nature the things of the law.” From which it is also manifest that the good which a man may do cannot forsooth be sin. For it is impossible that what is good can be evil. Albeit, being done by nature only, and tending to form the natural character of the doer, but not the spiritual, it contributeth not unto salvation thus alone without faith, nor yet indeed unto condemnation, for it is not possible that good, as such, can be the cause of evil. But in the regenerated, what is wrought by grace, and with grace, maketh the doer perfect, and rendereth him worthy of salvation.

  A man, therefore, before he is regenerated, is able by nature to incline to what is good, and to choose and work moral good. But for the regenerated to do spiritual good — for the works of the believer being contributory to salvation and wrought by supernatural grace are properly called spiritual — it is necessary that he be guided and prevented by grace, as hath been said in treating of predestination; <135> so that he is not able of himself to do any work worthy of a Christian life, although he hath it in his own power to will, or not to will, to co-operate with grace.

[Maria]

Original (Hereditary) Sin is greatly disputed today by Orthodox Theologians since they claim the doctrine of Original Sin is from St. Augustine and is not to be believed by Orthodox Christians.

http://glory2godforallthings.com/2009/0 ... as-heresy/

• DECREE XVI.

  ...

  Now the matter of Baptism is pure water, and no other liquid. And it is performed by the Priest only, or in a case of unavoidable necessity, by another man, provided he be Orthodox, and have the intention proper to Divine Baptism. And the effects of Baptism are, to speak concisely, firstly, the remission of the hereditary transgression, and of any sins whatsoever which the baptised may have committed. Secondly, it delivereth him from the eternal punishment, to which he was liable, as well for original sin, as for mortal sins he may have individually committed. Thirdly, it giveth to such immortality; for in justifying them from past sins, it maketh them temples of God. And it may not be said, that any sin is not washed away through Baptism, which may have been previously committed; but to remain, though not imputed. For <142> that were indeed the height of impiety, and a denial, rather than a confession of piety. Yea, forsooth, all sin existing, or committed before Baptism, is blotted out, and is to be regarded as never existing or committed. For the forms of Baptism, and on either hand all the words that precede and that perfect Baptism, do indicate a perfect cleansing.

[jgress]

Thanks for the quotes from the Council of Jerusalem. I think they answer my questions.

[jgress]

From St Athanasius, On the Incarnation of the Word, 4.4:

Thus, then, God has made man, and willed that he should abide in incorruption; but men, having despised and rejected the contemplation of God, and devised and contrived evil for themselves (as was said in the former treatise), received the condemnation of death with which they had been threatened; and from thenceforth no longer remained as they were made, but were being corrupted according to their devices; and death had the mastery over them as king. For transgression of the commandment was turning them back to their natural state, so that just as they have had their being out of nothing, so also, as might be expected, they might look for corruption into nothing in the course of time.

Here our "fallen nature" means nature without grace, since it was grace that allowed us to continue immortal and impassible.