The Experience of God Volume 1, Chapter 1

In the rather frenetic initial scenes of Sherlock Holmes with Robert Downey, Jr. and Jude Law, Holmes holds Watson back from attacking Lord Blackwood, not so much for kindness to Blackwood but because of the glass spike protruding out from Blackwood's hands that would have seriously hurt Watson if he had moved in any closer.  "Observe," says Holmes as the spike comes into focus.  "How did you see that?" asks Watson.  Holmes responds, "Because I was looking for it." In a sense, this is similar to how Fr. Dimitru Stăniloae understands the idea of natural revelation.1  The imprint of God, who is the creator of the cosmos and the world in which we live (and us as well), is evident in all things.  As an Orthodox Christian whose understanding is that there really is no separation between natural and supernatural (or biblical) revelation, God's creative act is everywhere revealed.  We see it because we know to look for it. [p. 1] Fr. Stăniloae presents natural revelation in a sort of hierarchy.  First there is the cosmos and all within it, including the world in which we live.  It is rational (meaning, as I understand it, able to be understood and adapted), because … Continue Reading ››

Dumitru Stăniloae

dsThere are few Orthodox scholars who match the level of respect, the breadth of perspective or the intellectual depth of Romanian priest, scholar and theologian Dumitru Stăniloae.  His life stands out because like many Romanian priests and scholars, he was persecuted to the point of imprisonment, intimidation and physical abuse.  Yet despite the abuses endured, he was a prolific writer, authoring commentaries, many periodical articles, a highly augmented rendering of the Philokalia in Romanian, and, key to our concerns at present, an Orthodox "dogmatic theology" (Teologia dogmatică ortodoxă). Fr. Dumitru, though thoroughly Orthodox in his theology and fully patristic in his approach, did not limit the scope of his studies to only Orthodox writers, or only writers from the first seven or eight centuries of the Church.  He read Karl Barth, Hans Urs von Balthasar, Karl Rahner and Hans Küng.  Likewise he was familiar with earlier "western" saints like Saint Ambrose, Saint Augustine and St. Vincent of Lérins, as well as the modern Orthodox thinkers like Lossky, Evdokimov and Yannaris. What better a starting place, then, for a collection of people seeking points of commonality between eastern and western Christianity than a man … Continue Reading ››