Tetelestai for Good

David Russell Mosley

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Advent
12 December 2015
The Edge of Elfland
Hudson, New Hampshire

Dear Friends and Family,

Well, I’m behind on sharing this news by a few days, but for those who don’t already know: I am completely done with my PhD! In many ways I still can’t believe. In other ways, this is an unbelievably underwhelming time for me. It’s difficult to get too excited since everything has happened while I’ve been physically removed from the University of Nottingham (where I did my PhD).

Last time I wrote you was right after I had passed my Viva. Since then, I had to resubmit my thesis with all the necessary corrections in October. I found out in mid-November that my corrections had been accepted. I was overjoyed at that news. There was a not-so-small part of me that worried I had not done enough, but evidently I had, for Rev. Dr. Alison Milbank (my internal examiner) emailed me a few days before the official word, telling me that she was happy to pass my thesis with the corrections I had made. Once I got the official word I had to get my thesis printed and bound and submitted to the appropriate people at the University. That was slightly difficult to manage from the States, but in the end it got done and I graduated, in absentia, on 8 December 2015, the feast of the Immaculate Conception.

As I said, I am overjoyed, but it has been a strange process. In a way, it has been a bit like becoming a husband or a father for me. That is, it is something that comes on gradually with new complexities at each stage. When does one become a father, after all? Is it when you find out your wife is pregnant? Is it when the baby is born? Or what about becoming a husband, after all, the process starts when you begin dating your spouse and changes once you become engaged, and changes again during the wedding ceremony, and changes once again on your wedding night. Becoming a doctor has been something like that. Was I a doctor when I passed my viva? Or when my corrections were accepted? Or when I graduated? And let’s not forget all the writing that went on before that, like dating before marriage, or having sex before conception. Becoming a doctor, of course, is not exactly the same as becoming a father or a husband, but the process, the gradualness of slowly passing stages that further your steps toward the end goal, that is the same.

Whatever the case, I am, unequivocally, and irrevocably, Dr. David Russell Mosley. I thank you all for your support, for your love, prayers, and interest during this process and while I wrote this blog, occasionally updating you on what I was doing toward getting my doctorate.

A final piece of news: As you already know, I am publishing a work of fiction with Wipf and Stock Publishers.
I am also pleased to announce, though this has been the case for some time, that I will also be publishing my thesis12304154_908706462544609_6750187958427026235_o, Being Deified: Poetry and Fantasy on the Path to God, with Fortress Press in their Emerging Scholars series.

In light of all this good news, I could still use your prayers. I am still applying for jobs, teaching theology at the undergraduate and/or graduate level(s), but have not landed one yet. Please pray that one of the jobs I have already applied for, or, if not one of those, then one I will apply for in the near future, will come through and that I will be employed at an academic institution for the 2016/2017 school year. This is, perhaps, ambitious as many of my colleagues from Nottingham and elsewhere who have finished before me are still looking for work. Nevertheless, I pray for it for myself and for them and I ask that you do the same. In the mean time, I will continue to apply for jobs, write letters to you all here, and attempt to move forward with some new research topics. Until next time I remain,

Sincerely yours,
Dr. David Russell Mosley

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Hand-written Notes: How I do Research (A Post for Matt Moser)

David Russell Mosley

 

My Desk at Home

My Old Desk Set Up at Home

Lent
9 April 2014
On the Edge of Elfland
Beeston, Nottinghamshire

Dear Friends and Family,

Matt Moser, who blogs over at Christ & University, has asked that I write a letter on how I use my research journal. I thought I would oblige.

Truth be told, I stole this idea (of using a research journal) from a colleague here at Nottingham, though we use them slightly differently. Initially, my reasons for using a hand-written research journal were romantic as well as quasi-neo-luddite. Essentially, I worry sometimes about the effects the impermanence of the digital might have on us individually and corporately, but that is a letter for another day.

Here’s a rather narcissistic 16 minute long video I did on the subject. NB, I know longer use quite that many journals/notebooks:

Still, for nearly three years now, I’ve been taking primarily hand-written notes for my now nearly complete doctoral thesis, so at the very least this has worked for me. So here’s what I do:

The Notebook

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Since living here in the UK and having a Ryman’s nearby, I have favoured the Ryman’s A5 Ruled Notebook with 384 pages. I dedicate the first fifteen pages or so for a preface. From there I number the pages 1-approx. 369 and start using it.

The Pen

Frankly, I tend to use whatever I have on hand, but always ink, never pencil. The reason for this is again one of permanence. Pencil is too quick to fade, or be erased, ink lasts. For the most part I favour a fountain pen my mother-in-law gave me for Christmas. Otherwise, I prefer fine-point pens, typically black.

The Use

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With the pen and notebook in hand, the only thing left to do is write in it. I’ve a few different methods for note-taking, but what I have found works best is underlining in books I own and using tabs or post=its in one I don’t. As I’m reading, I’ll underline or mark what I want to write down. Then, once I’m done with the book (or as I’m reading it, depending on my mood), I sit down to evaluate what I’ve underlined/marked and write down the important stuff in the notebook. Sometimes, if what I want from the book is too long to write down in one sitting, I’ll just note what is on the page in a few words.

Here’s how a note-taking session tends to work for me. Wherever I’ve left off previously, I write down the date, so I know when I interacted with the text. Then, if I’m starting a new book, I write out a full bibliographic entry for the text with an asterisk to the lefthand side, noting that I’ve started a new entry. Starting with the first page on which I’ve underlined/marked something worth noting, I start writing out the quotations/notes. If it’s modern book, I write down the page number first followed by the quotation. If it’s an ancient text or the Bible, I write the abbreviation for the text followed by book and paragraph number or chapter and verse. Then I just keep writing until I’ve got down everything I want.

As I add new books, I try to make sure to write down the title and the page number on which I’ve started the book in my journal in the Table of Contents, though I’m not very good at keeping up with.

The key for all of this, however, is that I then type up the notes in a word document where the pages of the word document match up to the pages of the journal (for cross-referencing and spell-checking purposes). This might seem laborious, but it does three things I find really helpful. First, it solidifies the information in my head. Reading the text, then rereading it to write it out by hand only to reread it again in order to type it out, helps me keep a better handle on what I’ve got when it comes time to write. Second, when I finally get around to indexing my journals, having a digital copy will really come in handy. However, perhaps the most useful part of typing it out is it makes my notes much easier to use when I write. Rather than following the exact same referencing system as my journal, I use the digital copy to get a head start on footnotes. Rather than beginning each quotation or note with the page number, I end it with a properly formatted footnote. This way, when I go to put my notes in an outline or in the text I’m writing, I can simply copy and paste and hey presto! I have footnotes that only either need to be shortened or changed to ibid. (assuming I don’t have to change styles completely, but even then it’s typically not too hard).

Alongside eventually making indices, I also hope to put together a continuous digital copy. Rather than splitting pages based on the hardcopy, splitting them wherever the text would naturally split based on what’s written.

Anyway, this is how I do it. How do you take notes for your research (if you’re lucky or unlucky enough––depending on perception––to have to do research?

 

Sincerely yours,
David Russell Mosley

Creativity as Deifying: An Extract from My Thesis Part I

David Russell Mosley

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Lent
3 April 2014
On the Edge of Elfland Beeston, Nottinghamshire

Dear Friends and Family,

Inspired by this post from Artur Rosman, ‘John Paul II, the Artist in You, and Coleridge’, I thought I would share a portion of my thesis on a related topic. This extract comes from my fourth chapter which focuses on the Christian life in light of the Ascension and the Indwelling and how deification continues and grows in us during this time. The portion I want to share is a bit long, so I’ll be sharing it in parts. Please, let me know what you think.

Sub-Creation

I want now to turn my attention to human creativity and the role it plays in the life of redemption and deification. John Milbank has suggested in Beyond Secular Order, that the human creatures is a fictioning creature, that is, a creature who shapes and re-shapes the nature around them, ‘Likewise, they are as animals fictioning creatures, or in other terms cultural and historical creatures, whose very nature is artificially to question and reshape (though not thereby to destroy) this nature.’1 This is based, for Milbank first in the Incarnation’s ability to re-shape history, ‘If the Incarnation permitted a reshaping of the world, then it was to be expected that time would bring forth beneficial innovations, including technological ones, in which the Holy Spirit was at work through human hands.’2 Note how Milbank argues that if the Incarnation has reshaped the world then as a result of this reshaping (a reorientation of humanity in a general sense towards its end) the Spirit, who is given in one sense to all humanity and in another to Christians in a particular way, will be active in bringing about additions to creation, or new parts to the Poem. This is all even further based in the notion that culture and creativity are themselves gifts and deifying participations in the divine creativity:

The ‘cultural supplement’ to which our purely animal natural reason is already, through our ‘trans-naturality’, obscurely drawn by the lure of the supernatural implanted within us, simply is, as revealed in the light of the Incarnation, the supplement of grace, the beginning of the work of deification which is always (as Sergei Bulgakov saw, through his eastern appropriation of western experience) the work of a further participation in divine creativity.3

Thus, for Milbank, culture is a gift and our participation in culture is an aspect of our deification. For this reason, the rest of this chapter will look specifically at the work of George MacDonald, G. K. Chesterton, J. R. R. Tolkien, and C. S. Lewis for modern examples of what Tolkien would come to call sub-creation, as a kind of sub- poetical contribution to the Poem which in turn contributes to our becoming Theo- poems.

Participation in the Poem

Humans, then, are to play a role as poets, participating in the Poet and in a real, but qualified sense, adding to the Poem. As Metropolitan Kallistos Ware has written, ‘Our highest vocation as human persons is to reproduce on earth, so far as this is possible for us, the movement of mutual love that passes eternally between the Father, Son, and Holy Spirit.’4 What God is, which is what we participate in and are in the image of, we are to recreate, re-poetise here on earth. George MacDonald, writing on the importance of imagination, writes, ‘man may, if he pleases, invent a little world of his own, with its own laws; for there is that in him which delights in calling up new forms–which is the closest, perhaps, he can come to creation.’5 These worlds which we can create, however, must hold to the moral law (one of the only laws in Elfland, as Chesterton told us above). To do otherwise is to inherently create inconsistent world. Again, MacDonald writes, ‘In the moral world it is different [from the physical]: there a man may clothe in new forms, and for this employ his imagination freely, but he must invent nothing. He may not, for any purpose, turn its laws upside down. He must not meddle with the relations of live souls. The laws of the spirit of man must hold, alike in this world and in any world he may invent.’6 For MacDonald the moral world can be recast in new clothes, but it cannot change its substance.

If we can, as I have already suggested, in some ways equate poetry and fantasy, or at least poetry and Faerie, which all have to do with creation, then this human activity is immanently important to theology and philosophy. Josef Pieper, writes:

poetry and philosophy are more closely related to one another than any of the sciences to philosophy: both, equally, are aimed, as one might say, at wonder (and wonder does not occur in the workaday world)––and this by virtue of the power of transcending the everyday world, a power common to poetry and philosophy.7

Note that Pieper equates poetry with a world beyond the workaday. His own point here is that a utilitarian world misunderstands the point of both philosophy and poetry. These are searches for wonder. Tolkien, writing about Fairy-stories, says, ‘Fairy-stories were plainly not primarily concerned with possibility, but with desirability. If they awakened desire, satisfying it while often whetting it unbearably, they succeeded.’8 This desire which is awakened is akin to the wonder that Pieper writes about, or even the joy that haunted Lewis in his pre-Christian days.9 Therefore it is necessary here to discuss fantasy and its implications in our deification.

Sincerely yours,
David Russell Mosley

1 John Milbank, Beyond Secular Order: The Representation of Being and the Representation of the People (Chichester: Wiley Blackwell, 2013), 220.

2 Ibid., 218.

3 Ibid., 213.

4 Kallistos Ware,  ‘The Holy Trinity: Model for Personhood-in-relation,’ in The Trinity and an Entan- gled World: Relationality in Physical Science and Theology, ed. John Polkinghorne (Cam- bridge: William B. Eerdmans Publishing Company, 2010), 113.

5 George MacDonald, ‘The Fantastic Imagination,’ in The Complete Fairy Tales, ed. by U. C. Knoepflmacher (New York: Penguin Books, 1999), 5-6.

6 Ibid., 6.

7 Josef Pieper, Leisure The Basis of Culture, trans. by Alexander Dru (London: Faber and Faber, 1952), 95.

8 J. R. R. Tolkien, ‘Tree and Leaf,’ in The Tolkien Reader (New York: The Ballantine Publishing Company, 1966), 63.

9 See C. S. Lewis, Surprised by Joy (Orlando: Harcourt Inc., 1955).

My 3 Books (or The Post Where I Steal Ideas from The Theology Studio)

David Russell Mosley

Second Week of Advent
10 December 2013
On the Edge of Elfland
Beeston, Nottinghamshire

Dear Friends and Family,

Over at The Theology Studio, run by excellent gents Tony Baker and Scott Bader-Saye, they have a virtual bookshelf of books that have most influenced the writing and thought of the theologians they interview. While I certainly do not even remotely put myself in the same category as the women and men they interview, I nevertheless thought it would an interesting exercise to try to determine what books have most influenced me in my theology (since I’ve not published multiple books or journal articles yet I thought more appropriate to talk about what has more generally influenced my theology). Without further ado, then, here are my three books:

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This book served both as my introduction into patristic theology and my introduction into deification. While Cassian himself never uses the language of deification, it was reading Cassian that led me to the Cappadocians, Augustine, Athanasius, etc. Without this book, and Cassian’s understanding of grace, I probably would not be doing my PhD on deification.

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While I admittedly do very little philosophical theology in my PhD, John’s work in TST on the secular confirmed much for me as well as taught a whole new way of talking about society, secularity, and theology.

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I’m cheating a bit here, but really Tolkien’s work on sub-creation, the purpose and place of fairy stories, and his practice of sub-creation in The Silmarillion have significantly influenced how I think about humanity’s role in the cosmos. Without this article and this book I wouldn’t be doing the work on poetry, faerie, and fantasy I’m doing in some side projects and in my PhD.

Next week, I’ll probably do a runners-up list. What about you? What books have most influenced your thinking/theology? Leave your answers in the comments below.

Sincerely yours,
David Russell Mosley

Life Update 2: Twins and the USA

David Russell Mosley

babymosleytake2
Festival of King Edmund
20 November 2013
On the Edge of Elfland
Beeston, Nottinghamshire
Dear Friends and Family,

Well, it is has been an interesting week. Last Thursday, Lauren and I went in for our 12 week scan. We were still a little nervous. For us, this scan was going to make the pregnancy real for both of us. Lauren has had the usual symptoms of pregnancy, but isn’t really showing yet; since the changes aren’t happening to me, I really don’t get to experience the pregnancy. So this scan was going to make it all real and settle any fears we might have had.

We go into the Queen’s Medical Centre, wait, get called into the room and get settled. The technician puts the ultrasound wand on Lauren’s stomach and nonchalantly announces, ‘You’re having twins.’ Lauren and I both assume he’s joking. He then proceeds to say, ‘I love shocking people,’ but not in a way that makes us think he’s serious. It isn’t until he says we’re going to label this one Twin A that it finally dawns on us; this isn’t a joke. We’ve been in a state of shock and joy ever since.

baby a one

Twin A

baby b one

Twin B

We’ve since found out that there is some history for twins on Lauren’s side of the family. Even so, its so remote and only one cousin has had them, with no guarantee that it came from the Peterson side of the family, that we had no notion, no inkling that this could happen to us.

Having twins means a lot of changes are coming our way. For starters, it means having to get two of everything instead of just enough for one baby. It also means our original plans of not finding out the gender have gone out the window. In Lauren’s words, ‘I need to be as prepared as I can be.’ There is another change, however, that the twins aren’t causing, but helping to facilitate.

Ever since Lauren and I made the decision to remain in England and pursue ordination in the Church of England we have felt unsettled. We thought we’d feel content. We expected hardships and doubts, but not to the extent we were having them. We had no time, no breathing room to figure things out. It all needed to happen so fast, too fast. Since finding out we’re having twins, our priorities have needed to change. This means, for the time being, we’re putting a pause on the ordination process.

In other words, after I submit my PhD in the Fall of next year we will be coming home to the USA. We aren’t sure what that’s going to look like yet. We’ll want to spend time with family; I’ll need to spend time preparing for my Viva (the defence of my thesis back in the UK), but other than that things are up in the air. We’re going to be very sad to leave England. We have and do love living here. Nevertheless, we’re looking forward to coming home and spending time with friends and family, sharing the gift of our twins with everyone we can. In terms of ordination in the CoE, I’ll be keeping in touch with our DDO and if God has called to ordination in England, then he’ll bring us back. For now, we’re just going to trust in him, thank him for our twins, and pray that I get my thesis written. And on that note, I’ve got some reading and writing to do.

Sincerely yours,
David Russell Mosley

A Life Update: Ordination News, Thesis Update, and Babies

David Russell Mosley

 

22 October 2013
On the Edge of Elfland
Beeston, Nottinghamshire

Dear Friends and Family,

I thought it was necessary to do another life update as we’ve announced a few things recently and there are a few others I simply haven’t written about.

As I wrote a few weeks ago, Lauren and I are now in the midst of the discernment process for me to be ordained in the Church of England. This past Monday we had our first meeting with the DDO (the Diocesan Director of Ordinands). She was absolutely lovely, and it went really well so far as I can tell. She simply wanted to get to know Lauren and I and understand why we think this is the direction God is calling us. We’ll have a few more meetings and hopefully get me into a Diocesan Panel by February so I can go on to a Bishop’s Advisory Panel in time to get the funding necessary to begin the training in September of 2014. If this is where God’s calling us, it’s all going to happen rather quickly. This is both terrifying and exciting.  One of the things Sue did mention is me doing a placement (following a vicar around for a little while) in order to ensure I know what various congregations are like in the Church of England. Hopefully I’ll be able to do this at the parish church in Beeston since Lauren and I don’t drive. Prayers on this front are most definitely appreciated.

One of the other major things we have going on this academic year is, of course, my thesis. I’m not sure if I’ve mentioned this before, but this will the last year of my PhD. I am now in what is called the write up or Thesis Pending Period. Essentially what this means is I get fewer meetings with my supervisors, and have to be done by the end of next September (that’s right the same one I’d start my training in if all goes towards ordination), or else! I have half of my thesis written and plan to have the other half done by no later than May so I can spend the summer editing and getting it ready for submission. Prayers are also certainly appreciated on this front as well.

The final, and perhaps biggest news we have, as well as another reason for me needing to have the thesis written by May, is that Lauren and I are pregnant. Yes, technically she’s the only one who is actually growing a human child, but as its my child too, and we’re one flesh, I think I can say that we are pregnant.Image We are absolutely ecstatic about this! Having kids has been one of our biggest dreams since before we even got married. I’m sure there will be many more baby posts to come in the future, but for now I will say this: Lauren is doing well; we’re intentionally not finding out the gender; and our little one is due on 24 May 2014 (our sixth anniversary).

These are all the main things going on in right now in the Mosley Family (UK). Otherwise life is going on as usual. We’re getting stuck-in as the British would say, in our new church, and finally making some British friends. I hope you all are well. Look out for my next posts on Creation, food, and more.

 

Sincerely yours,
David Russell Mosley

Thesis Extracts: Why We Need a Deifier

 David Russell Mosley

 

1 August 2013
Beeston, Nottinghamshire

Dear Friends and Family,

Here’s another extract from my second chapter on Deification Creation. I hope you enjoy. Feel free to leave comments below:

English: The Nativity of Christ

English: The Nativity of Christ (Photo credit: Wikipedia)

The Need for a Deifier

What is left, in the end, is a created order that is good, that has an end which is God, and which it cannot achieve on its own. The universe needs humanity to fulfil its end in God, for without humanity, there is no one to receive creation as a gift and to mediate between creation and God as recipients. In humanity, then, there is the given vocation of serving as icons and priests to the rest of creation, showing forth the attributes of God. However, even though humanity has an innate desire for the divine, for divinity, for God, but this mad desire, as de Lubac calls it, cannot be met or fulfilled by humanity. The desire may be natural, but its fulfilment must be super- natural. Creation needs a deifier, one alongside of whom it can work. As Vladimir Lossky writes, ‘Certainly man was created by the will of God alone; but he cannot be deified by it alone. A single will for creation, but two for deification. A single will to raise up the image but two to make the image into a likeness.’1 God can create in his image, but cannot make man a god, according to Lossky. Instead, man must also will this. Lossky will go on to argue that humanity, prior to the Fall, may have been able to deify itself.2 In fact, in commenting on the Fall, Lossky seems to suggest that hu- manity would have enacted its own deification which would have made bridgeable to the gap between Creator and creature: ‘The infinite distance between the created and uncreated, the natural separation of man from God which ought to have been overcome by deification became an impassable abyss for man after he willed himself into a new state, that of sin and death, which was near a state of non-being.’3 This, how- ever, seems unlikely given both Scripture and the Fathers. Instead, it seems more likely that God requires our cooperation in order to deify us. That is, even though humanity wills to be like God and God wills it for them, the two wills must work together. So far I agree with Lossky. However, it seems that more than this is necessary in order to deify.

It cannot be emphasised enough that deification is the intended end for crea- tion from the very beginning. As Andrew Louth writes, ‘[D]eification is the fulfil- ment of creation, not just the rectification of the Fall.’4 Elizabeth Theokritoff simi- larly writes, ‘The Incarnation is not primarily a remedy for something gone wrong; it inaugurates the union between God and his creation for which all things were created.’5 It would be wrong to picture deification as merely a response to human- ity’s sin. It is not simply the resolving of this issue, though it is that, it goes beyond, it is the intended goal for creation from the very beginning. This is not, however, a goal creation can complete on it is own.

Creation Incomplete on Its Own

Maximus has reminded us that created beings cannot reach their own ends. They cannot fulfil themselves.6 Even any deathlessness humanity may have possessed in the story of the garden was not by nature. Aquinas tells us that it was by grace ‘that man was deathless before sin happened’ (ST 1a. 76, 5, ad 1). Adam, while without sin and incorruption, was still subject to becoming.7 Just as creation was in- complete without humanity, incapable of attaining its own end, so too is humanity incomplete without a deifier, without someone to raise him up to the status of divinity by participation, by grace, by adoption. Anthony Baker again reminds us, ‘Perfection is God’s gift to creation––the gift, in fact, of creating––and in sharing this creative work the divine nature opens itself entirely to creatures, extending to us the gift of our true and ultimate telos.’8 This gift, however, must be received and even then, it must be given. And while it is partially given in the act of creation itself, even this is not enough. Creation is still incomplete for it is not perfected. As I argued above, creation is incomplete without humanity, but humanity as well cannot bring about its own end, it cannot complete itself. Something much more surprising must happen. If God were truly the divine watchmaker or deism, then it would stand to reason that the telling of time (the end for which a watch is made) would occur naturally and re- quire only maintenance, but not divine aid in reaching its end, it would have been created at its end, that is the moment it started telling time it would have accomplished its end. This, however, is not the understanding of creation or its end the Father’s had. Instead, it seems that something more is needed for creation to reach its telos.

Creator Must Cross the Creature-Creature Divide

‘Christ assumed an individual and concrete nature that was in no wise “the” human nature as such. Yet what is more, by means of this partial contact, he touched nature in its entirety, a nature that is indivisible and continuous. And by this vital unity, he transmits grace, resurrection, and divinization to the entire body, thus uniting all mean, and through them, all creation to himself.’

-Hans Urs von Balthasar 9

What Balthasar notes in the quote above perhaps takes us beyond the purview of this chapter, but necessarily so. As I argued above, creation is incomplete without humanity, but humanity too is incomplete on its own. The only way creation’s telos can be completed is if the creator crosses the divide that separates him from creation. Only in this manner can deification reach to all of creation. Just as humanity takes within itself all of creation, so Christ by becoming man takes on all of creation and unites to it his divinity. More on this, however, in chapter 4. De Lubac writes concerning Augustine:

[Augustine] also realized the great gulf in any circumstances between the creation and Creator, and the madness of the creature’s dream, inspired by the Creator, to raise himself up to him for everlasting union. And in the revelation of Jesus Christ what he could see was principally the declaration that this mad dream could become a reality because it corresponded to the entirely gratuitous plan governing creation.10

We have noted this before, but it bares repeating, while humanity desires its proper end, it cannot accomplish it for its proper end is well beyond what it could even dare to hope for, union with God. The entire second chapter of Balthasar’s A Theological Anthropology is dedicated to the notion that humanity cannot perfect itself.11 Again, as Thunberg writes concerning Maximus, there is a gulf between humanity and God which only the ‘will of God can overbridge.’12 This is explicitly not something humanity can accomplish on its own.

1 Vladimir Lossky, Orthodox Theology: An Introduction, translated by Ian and Ihita Kesarcodi-Watson (Crestwood: St Vladimir’s Seminary Press, 1978), 73.

2 Vladimir Lossky, The Mystical Theology of the Eastern Church, trans. members of the Fellowship of St. Alban and St. Sergius (London: James Clarke and Co., LTD., 1957), 136.

3 Vladimir Lossky, The Mystical Theology of the Eastern Church, trans. members of the Fellowship of St. Alban and St. Sergius (London: James Clarke and Co., LTD., 1957), 135.

4 Andrew Louth, ‘The Place of Theosis in Orthodox Theology,’ in Partakers of the Divine Nature: The History and Development of Deification in the Christian Tradition, edited by Michael J. Christensen and Jeffery A. Wittung (Grand Rapids: Baker Academic, 2007), 34-35.

5 Elizabeth Theokritoff, ‘Creator and creature,’ in The Cambridge Companion to Orthodox Christian Theology, edited by Mary B. Cunningham and Elizabeth Theokritoff (Cambridge: Cambridge Univer- sity Press, 2008), 69.

6 Hans Urs von Balthasar, Cosmic Liturgy: The Universe According to Maximus the Confessor (San Francisco: Ignatius Press, 2003), 132.

7 Lars Thunberg, Microcosm and Mediator: The Theological Anthropology of Maximus the Confessor, 2nd Edition (Chicago: Open Court Press, 1995), 144.

8 Anthony D. Baker, Diagonal Advance: Perfection in Christian Theology (SCM Press, 2011), 141.

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9 Balthasar, Hans Urs von. Presence and Thought: An Essay on the Religious Philosophy of Gregory of Nyssa, translated by Mark Sebanc (San Francisco: Ignatius Press, 1995), 134-35.

10 Henri de Lubac, Augustinianism and Modern Theology, translated by Lancelot Sheppard. (New York: Crossroads Publishing, 2000), 17.

11 Hans Urs von Balthasar, A Theological Anthropology, trans. by Benziger Verlag (New York: Sheed and Ward, 1967), 43-72.

12 Lars Thunberg, Microcosm and Mediator: The Theological Anthropology of Maximus the Confes- sor, 2nd Edition (Chicago: Open Court Press, 1995), 51.

 

Sincerely yours,
David