An unworthy Deacon, named for the brother of God: James, striving to "work out his salvation with fear and trembling" within the Tradition (paradosis) of the Eastern Orthodox Faith. It is a strange and marvelous journey, and I am accompanied by the fourfold fruit of my fecundity. My wife, the Matushka or Diaconissa Sophia, is my beloved partner in the pursuit of Theosis, and she ranks me in every way.
Rambling thoughts of little significance today. This from a quote sent to me by a friend.
I have known, in my protestant days, alot of folks who worked both directly and indirectly with this group. I must admit to being ignorant of the man John Wycliffe, as I had always thought he was one of the early (though lessor known) reformers. As it turns out, he was about two hundred years before the Reformation, but none-the-less many protestants claim him (as the name of the organization implies) as a sort of proto-protestant.
From the Wycliffe.org website:
John Wycliffe lived almost 200 years before the Reformation, but his beliefs and teachings closely match those of Luther, Calvin and other Reformers. As a man ahead of his time, historians have called Wycliffe the "Morning star of the Reformation."
Closely match indeed...and while the reformers showed great respect for the Theotokos (much more than their theological descendents typically do)they likely would not have gone as far as Wycliffe did. Nowhere on the Wycliffe website could I find this quote from John Wycliffe:
It is impossible that we should obtain the reward of heaven without the
help of Mary. There is no sex or age, no rank or position of anyone in the
human race which has no need to call upon the help of the Holy Virgin.
Not exactly what one would expect to hear from the "Morning Star of the Reformation."
Addendum: The quote comes from THIS article which I have not fully read yet. Intend to comment on it later.
A great article in many respects, but very disappointing in that it mentions nothing of the views of the Christian East, or Eastern Orthodox. Something I find fascinating in this whole dialogue is the fact that though the Coptic Orthodox separated from the rest of the Christian church in the 4th century, they hold almost completely identical views of the Theotokos as the Eastern and Latin Church. Unfortunately, it seems the author is inferring that many of these views didn’t really develop till Pope Boniface’s Unam Sanctum. It is impossible that this is the case given again the point that the Copts had been separated for some 800 years, and the Eastern Church had been separated for a solid 250 years. Therefore, to reiterate, it is highly suspect that all of this is due to some Papal innovation, with no root in the universal beliefs of the Church.