Brian Daley - Academia.edu (original) (raw)

Papers by Brian Daley

Theological Studies, 1987

Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 1996

It is surely a truism that the main thing that divides Orthodox and Roman Catholic Christians fro... more It is surely a truism that the main thing that divides Orthodox and Roman Catholic Christians from each other is their understanding of the church itself more particularly, their understanding of the structures and procedures of authority by which the church preserves its identity. All of us profess, in the Creed of the Council of Constantinople, that "we believe in one holy, catholicand apostolic church"; yet our understanding of how that church is related to the Apostles, of how it realizesitsoneness and itsuniversalityscatteredthroughout the cities and cultures of the world in order to be the holy bride of Christ, has come to differ greatly in the course of our history, and still prevents us from sharing fully in sacramental and ecclesial communion. For all the Christian churches, however, the past quarter-century or so has been, in many respects, a period of amazing convergence, both in pastoral practice and in our ways of understanding the deepest reality of our faith. Ancient formulas for religious self-understanding and self-definition, ancient patterns of worship and community life, have come to be applied less rigidly and less exclusively in most Christian bodies, as believers have come to consider the traditions of other churches with a more sympathetic eye, and to recognize in themat least the substance of a common inheritance.

Religion, Scholarship, and Higher Education, 2002

The Option for the Poor in Christian Theology, 2007

Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 2019

Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 2001

In the first part of this study, we made a hasty survey of the origins and development of the dis... more In the first part of this study, we made a hasty survey of the origins and development of the dispute over the source and manner of the procession of the Holy Spirit within the divine Trinity, and over the In thefirst partof insertion of the word"Fiiioque," confessing his origin "from the Son" this studlt wemade as well as "from the Father," into the Latin version of the Creed of a hasty surveyof Constantinople, which has been, since the ninth century, one of the theoriginsand main sources of division between Christians of East and West. As we development ofthe mentioned there, the Western-sponsored attempts during the Middle disputeoverthe Ages at Lyons in 1274, and again at Florence in 1439 to forge a source andmanner reconciliation between the communions of Rome and Constantinople oftheprocession of both made it a priority to interpret this controversial word in a way theHoly Spirit that the Greek churches could recognize as part of their own theologiwithin thedivine cal tradition: as being equivalent to saying the Spirit proceeds from Ihnity. the Father "through the Son," which had been affirmed by a number of the classical Greek fathers.

Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 2001

Late one winter afternoon, several years ago, I was just getting ready to leave my office and hea... more Late one winter afternoon, several years ago, I was just getting ready to leave my office and head home, after a long day teaching at our Jesuit school of theology in Cambridge, Massachusetts, when the telephone rang. At the other end I heard a bright, eager young voice, that said: "Hello, Father Daley... My name is Alex, and I'm calling to ask you about the Filioque," I must have sounded a bit puzzled, so Alex went on to explain that one of his parents was a Roman Catholic, the other Greek Orthodox, and that he had been brought up partly in both traditions, without very deep intellectual immersion in either one. Recently, he said, he had become more active in an Orthodox community, and had been told by an Orthodox priest that the one real dividing line between Eastern and Western forms of Christianity the one difference from which all others, theological or spiritual or institutional, flowed was the way each church understood and expressed the procession of the Holy Spirit, more specifically their disagreement over the insertion of the word Fihoque, "and from the Son," into the third article of the Latin version of the Niceno-Constantinopolitan Creed in the early Middle Ages. "He explained the Orthodox view to me," Alex said, "but I need to get the Catholic view before I can decide which church is teaching true doctrine. Somebody gave me your name as a person who knows about these things; so could you explain for me the Catholic position?"

Pro Ecclesia, 2009

He was devoted to the herald Paul, was joined to him by a kind of ineffable bond, and lived on hi... more He was devoted to the herald Paul, was joined to him by a kind of ineffable bond, and lived on his writings. Often when he remembered Paul’s words, he let this be a sweet source of nourishment for him, and found consolation in their fire. Like those madly in love and inflamed with desire, he often admitted that he was so overcome by Paul that it was hard to pull himself away. When his thought was carrying him in some other direction and a memory of Paul came to his mind, he was like someone bound by chains; he wanted to remain longer with him, unable easily to be set free. So indescribably strong was his love for Paul that it seems fitting to say Paul was to John what Christ was to Paul, or better: that Christ was to John what he was to Paul, since he loved Paul so much for Christ’s sake!1

The Jurist: Studies in Church Law and Ministry, 2008

Modern discussions of the structures of authority in the Church, especially by Orthodox theologia... more Modern discussions of the structures of authority in the Church, especially by Orthodox theologians, increasingly invoke the thirty-fourth Apostolic Canon—a text from a relatively obscure fourth-century collection of rules for the behavior of the clergy—as embodying a deep ecclesiological ideal: a model for the relationships between individual bishops and their primates, which conveys a wider sense of the checks and balances needed to preserve the Churches in ordered communion.1 The passage, which has in view the relationship between local bishops and their metropolitans, can be translated as follows:

Theological Studies, 1987

Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 1996

It is surely a truism that the main thing that divides Orthodox and Roman Catholic Christians fro... more It is surely a truism that the main thing that divides Orthodox and Roman Catholic Christians from each other is their understanding of the church itself more particularly, their understanding of the structures and procedures of authority by which the church preserves its identity. All of us profess, in the Creed of the Council of Constantinople, that "we believe in one holy, catholicand apostolic church"; yet our understanding of how that church is related to the Apostles, of how it realizesitsoneness and itsuniversalityscatteredthroughout the cities and cultures of the world in order to be the holy bride of Christ, has come to differ greatly in the course of our history, and still prevents us from sharing fully in sacramental and ecclesial communion. For all the Christian churches, however, the past quarter-century or so has been, in many respects, a period of amazing convergence, both in pastoral practice and in our ways of understanding the deepest reality of our faith. Ancient formulas for religious self-understanding and self-definition, ancient patterns of worship and community life, have come to be applied less rigidly and less exclusively in most Christian bodies, as believers have come to consider the traditions of other churches with a more sympathetic eye, and to recognize in themat least the substance of a common inheritance.

Religion, Scholarship, and Higher Education, 2002

The Option for the Poor in Christian Theology, 2007

Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 2019

Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 2001

In the first part of this study, we made a hasty survey of the origins and development of the dis... more In the first part of this study, we made a hasty survey of the origins and development of the dispute over the source and manner of the procession of the Holy Spirit within the divine Trinity, and over the In thefirst partof insertion of the word"Fiiioque," confessing his origin "from the Son" this studlt wemade as well as "from the Father," into the Latin version of the Creed of a hasty surveyof Constantinople, which has been, since the ninth century, one of the theoriginsand main sources of division between Christians of East and West. As we development ofthe mentioned there, the Western-sponsored attempts during the Middle disputeoverthe Ages at Lyons in 1274, and again at Florence in 1439 to forge a source andmanner reconciliation between the communions of Rome and Constantinople oftheprocession of both made it a priority to interpret this controversial word in a way theHoly Spirit that the Greek churches could recognize as part of their own theologiwithin thedivine cal tradition: as being equivalent to saying the Spirit proceeds from Ihnity. the Father "through the Son," which had been affirmed by a number of the classical Greek fathers.

Pro Ecclesia: A Journal of Catholic and Evangelical Theology, 2001

Late one winter afternoon, several years ago, I was just getting ready to leave my office and hea... more Late one winter afternoon, several years ago, I was just getting ready to leave my office and head home, after a long day teaching at our Jesuit school of theology in Cambridge, Massachusetts, when the telephone rang. At the other end I heard a bright, eager young voice, that said: "Hello, Father Daley... My name is Alex, and I'm calling to ask you about the Filioque," I must have sounded a bit puzzled, so Alex went on to explain that one of his parents was a Roman Catholic, the other Greek Orthodox, and that he had been brought up partly in both traditions, without very deep intellectual immersion in either one. Recently, he said, he had become more active in an Orthodox community, and had been told by an Orthodox priest that the one real dividing line between Eastern and Western forms of Christianity the one difference from which all others, theological or spiritual or institutional, flowed was the way each church understood and expressed the procession of the Holy Spirit, more specifically their disagreement over the insertion of the word Fihoque, "and from the Son," into the third article of the Latin version of the Niceno-Constantinopolitan Creed in the early Middle Ages. "He explained the Orthodox view to me," Alex said, "but I need to get the Catholic view before I can decide which church is teaching true doctrine. Somebody gave me your name as a person who knows about these things; so could you explain for me the Catholic position?"

Pro Ecclesia, 2009

He was devoted to the herald Paul, was joined to him by a kind of ineffable bond, and lived on hi... more He was devoted to the herald Paul, was joined to him by a kind of ineffable bond, and lived on his writings. Often when he remembered Paul’s words, he let this be a sweet source of nourishment for him, and found consolation in their fire. Like those madly in love and inflamed with desire, he often admitted that he was so overcome by Paul that it was hard to pull himself away. When his thought was carrying him in some other direction and a memory of Paul came to his mind, he was like someone bound by chains; he wanted to remain longer with him, unable easily to be set free. So indescribably strong was his love for Paul that it seems fitting to say Paul was to John what Christ was to Paul, or better: that Christ was to John what he was to Paul, since he loved Paul so much for Christ’s sake!1

The Jurist: Studies in Church Law and Ministry, 2008

Modern discussions of the structures of authority in the Church, especially by Orthodox theologia... more Modern discussions of the structures of authority in the Church, especially by Orthodox theologians, increasingly invoke the thirty-fourth Apostolic Canon—a text from a relatively obscure fourth-century collection of rules for the behavior of the clergy—as embodying a deep ecclesiological ideal: a model for the relationships between individual bishops and their primates, which conveys a wider sense of the checks and balances needed to preserve the Churches in ordered communion.1 The passage, which has in view the relationship between local bishops and their metropolitans, can be translated as follows: