Professional Documents
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LOSSERVATORE ROMANO
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St Bonaventure of Bagnoregio at the Council of Lyons (1629), by Francisco de Zurbaran, Louvre, Paris
ences because of his sound knowledge of Latin theology and Scholastic philosophy. Ultimately, both Churches have adopted their champions from this period. Therefore, it is only fitting and proper that these theological giants should be understood before any serious attempt is made to speak about commonalities and divergencies between East and West. Following Florence (1439), additional theological developments have increased the points of discussion between the two Churches at present. Nonetheless, any history of theology should be deemed questionable if it does not recognize what Aquinas, Palamas, and Mark of Ephesus recognized as real doctrinal stumbling blocks towards unity. If these (and other doctors of both respective Churches) are not read as the foundational sources for understanding East-West divisions theologically, one risks positing too many or too few points of disharmony between the two Churches. This fundamental importance of understanding the classic and perennial theology of each Church is incumbent on both Eastern and Western theologians. Taking the example of both St Thomas and (St) Mark of Ephesus, both were willing to be in theological dialogue with their opponents. Thomas very educational system depended on the professor being a skilled debater. Holding quodlibetal disputations required a thick skin and willingness to work through each objection from ones interlocutor. The professorial task was to reconcile the areas of substantial agreement and focus on the areas of fundamental irreconcilability of any proposition with Christian doctrine. Mark was on friendly terms with Latins aiding the scholarly pursuits of men like Nicholas of Cusa. He did not refuse to enter into dialogue with the Latins and came freely to Florence. His addresses to the Pontiff in Italy were respectful and sincere. He asked the members of the Council to remem-
ber that debates sometimes contain strong language. He apprized his Roman interlocutors that anything that sounded harsh was said in charity and that such mishaps should be excused as peculiarities of cultural expression. This traditional task of theological dialogue and mutual theological understanding has not ceased. Following Blessed John XXIIIs establishment of the Secretariat for Promoting Christian Unity In 1960 and his Successors emphasis on Christian unity, scholars are still attempting to understand better all aspects of the traditional Catholic-Orthodox debate. This summer, an opportunity for better mutual understanding will take place in London. The Institute of Classical Studies 2012 Byzantine Colloquium When East met West: the Reception of Latin Theological and Philosophical Thought in Late Byzantium, to be held in Senate House, University of London, between 11-12 June 2012, will explore some important aspects of the theological dialogue between the two sides.2 The contributors, both eminent and younger scholars, hope to present a scholarly and objective look at Latin patristic and Scholastic influence on Byzantine theology. An exciting part of this colloquium will be devoted to reports on the progress and utilization of texts of Thomas de Aquino Byzantinus,3 an international research project aiming at providing new critical editions of translations of, and commentaries on, Thomas Aquinas opera omnia by Byzantine authors.4 The influence of Thomas on Byzantine writers and saints is only gradually coming to light. These editions will help the theological world secure Thomas factual place within Byzantine theology. In order to illustrate the depth of influence that Thomas graecus exercised, presentations will focus on the sources used by Byzantine theologians like Matthaios Blastares, DeCONTINUED ON PAGE 10