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I thought this interesting, from Google AI for "Is there an ordo amoris in byzantine theology?" AI Overview
While the concept of "ordo amoris" (order of love) is not explicitly discussed in the same way in Byzantine theology as it is in Western Catholic theology, particularly with figures like Augustine and Aquinas, the underlying principle of prioritizing love based on proximity and relationship is still present in Byzantine teachings, meaning there is a similar concept of an "order of love" in practice, even if the terminology isn't identical.
Key points about "ordo amoris" in Byzantine thought:
Similar emphasis on love hierarchy:
Byzantine theologians also emphasized the importance of loving God first and then one's family and community, with a natural progression to loving others further out in one's sphere of influence.
Focus on the "osis" concept:
Byzantine theology often expresses this concept through the idea of "theosis" (deification), which entails becoming more like God through love and virtue, naturally leading to a concern for those closest to you first.
Interpretation of scripture:
Byzantine interpretations of scripture, particularly the parable of the Good Samaritan, would also support the idea of an "order of love" where immediate needs of those near you take priority while still maintaining a broader love for all humanity. Unfortunately, no references to sources.
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Christ is in our midst!!
ajk,
I have read that Byzantine theology is far less oriented toward making dogmatic statements or lesser definitions. My understanding is that the Byzantine approach is more experiential: theology is done every Sunday morning at the Divine Liturgy where all the concepts and approach are lived. "Let us love one another that with one heart and one mind we may confess . . ." for example. Given that understanding, I don't think you need references for what you have posted.
This is not to say that there are no dogmas in Byzantine theology, but I have been taught that the approach is to let some of these matters remain in the Mystery of God with us. The Latin approach seems to me to be that everything must have a reason, a definition, a category.
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Christ is in our midst!!
ajk,
I have read that Byzantine theology is far less oriented toward making dogmatic statements or lesser definitions. My understanding is that the Byzantine approach is more experiential: theology is done every Sunday morning at the Divine Liturgy where all the concepts and approach are lived. "Let us love one another that with one heart and one mind we may confess . . ." for example. Given that understanding, I don't think you need references for what you have posted.
This is not to say that there are no dogmas in Byzantine theology, but I have been taught that the approach is to let some of these matters remain in the Mystery of God with us. The Latin approach seems to me to be that everything must have a reason, a definition, a category. *********** .and if I may so bold to chime in and say.....this also seems to be the approach of our Lord. He seems to have constantly steered away from repeating dogma, in contrast to the Pharisees ( much to their consternation ).Instead, His most enduring teachings, teachings that still stir the heart of even non- believers, center around parables. They seem purposely open- ended, because they require the listener, to , or better, challange the listener- to go beyond dogma. They prompt us to immerse ourselves into the role of the characters and feel their experience. Dogma pales next to this kind of teaching, because the final learning comes from within, not without. Of course, it takes willing pupils. It "takes those who have ears, to hear."
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Given that understanding, I don't think you need references for what you have posted. The AI got the information from somewhere; I was just curious from where.
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Joined: May 2007
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Christ is in our midst!!
ajk,
I have read that Byzantine theology is far less oriented toward making dogmatic statements or lesser definitions. My understanding is that the Byzantine approach is more experiential: theology is done every Sunday morning at the Divine Liturgy where all the concepts and approach are lived. "Let us love one another that with one heart and one mind we may confess . . ." for example. Given that understanding, I don't think you need references for what you have posted.
This is not to say that there are no dogmas in Byzantine theology, but I have been taught that the approach is to let some of these matters remain in the Mystery of God with us. The Latin approach seems to me to be that everything must have a reason, a definition, a category. *********** .and if I may so bold to chime in and say.....this also seems to be the approach of our Lord. He seems to have constantly steered away from repeating dogma, in contrast to the Pharisees ( much to their consternation ).Instead, His most enduring teachings, teachings that still stir the heart of even non- believers, center around parables. They seem purposely open- ended, because they require the listener, to , or better, challange the listener- to go beyond dogma. They prompt us to immerse ourselves into the role of the characters and feel their experience. Dogma pales next to this kind of teaching, because the final learning comes from within, not without. Of course, it takes willing pupils. It "takes those who have ears, to hear." Here is an example of that primary theology "done every Sunday morning at the Divine Liturgy": The kerygma/preaching of the Apostles
and the dogmas/decrees δόγματα of the Fathers
confirm the one faith for the Church
which she wears as the garment of truth
fashioned from the theology on high
(she) rightly expounds and extols/glorifies
the great mystery of devotion/piety (worship? religion?
godliness? - eusebeia). Kontakion - Tone 8: 7th Paschal Sunday of the Holy Godbearing Fathers of the First Council of Nicaea and, in the Ruthenian Recension, the Fathers of six Ecumenical Councils (Sunday from July 13 to 19).
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