Prof. Edward G. Farrugia, SJ (Pontifical Oriental Institute, Italy)

Nicaea 1 split both Church history and theology into two

Did the first Council of Nicaea split history and theology in two, thereby enhancing unity? It has been asked time and time again whether Nicaea I simply confirmed a state of affairs that had long been factually present in the Church, as with the four leading Churches it mentions: Rome, Alexandria, and Antioch, with Jerusalem having the consolation prize of being given a certain place of honor in canon 7, or was it a fresh start over again in a completely new fashion? This paper claims that Nicaea I did both – that it split history and theology into two parts, but the end effect was to set an agenda for the Church at large. Is this Constantinian agenda over, or are we still living in a Constantinian age – maybe in a post-Constantinian age, but still conditioned by him? This would show that that his age is not completely over, though the problems raised by Constantine continue to grow and change. In a paradigm shift in theology, Nicaea I is known for its Trinitarian doctrine. But after it, looking backwards, one can start noticing differences which become particularly tangible after the death of Emperor Theodosius I in 395, when the Roman Empire definitely split in two. Differences become noticeable in Trinitarian doctrine, with Augustine for example. In our own time, Karl Rahner (d. 1984) claimed that he was only reverting to the pre-Nicene theology when he wrote: “Only the Son of God can become man.” This he said against the tendency of contemporary Jesuits and theologians at the Pontifical Gregorian University who claimed that: any one of the three Persons of the Trinity can become God. By now, Rahner’s position is the prevalent one in Catholic theology, and one close to what Orthodox call deification when it comes to the relation of the three persons of the Trinitarian God to man. Now for a paradigm shift in history. In the time before the council and at the beginning, Yves Congar (d. 1995) expressed the view that we must rub off the Constantinian dust from the throne of Peter. Certainly, the situation before and after the Council in what regards the relation of Church and State has greatly changed in, for example, predominantly Catholic states, but not everywhere. An Orthodox problem: Since Byzantine Orthodox speak of “symphony” and treat of autocephaly in such terms, are we sure that the problem is no problem but a solution, or is it a problem that has to be faced? For example, even after the fall of communism, those among the Orthodox who tried to restore the Church-State relation, as it was before, realized that this is hardly possible any longer – not to mention the millions-strong diaspora. What are we to do? Did Nicaea I enhance unity or initiate a period of – ecumenical – perturbance, known as ecumenical councils?

Curriculum Vitae

Prof. Edward G. Farrugia was born on 1 October 1947. He holds a BA in Classics from St. Louis University, MO (1968), as well as an MA and PhL in Philosophy (1969), and a PhD in Philosophy (1972) from the same institutuion.In 1976, he graduated with a Master’s in Theology from Innsbruck University, Austria, and completed his Dr. Theol. at Tübingen University, Germany, in 1985. He was ordained a Roman Catholic priest by Archbishop of Malta Mgr. Michael Gonzi in 1976, and has been practising ever since, e.g., as chaplain at the Church of the Sisters of the Eucharist, Rome (1984–87); and he has helped at the San Vito Parish of Santa Maria Maggiore for decades. He taught philosophy at St. Louis University (1968–70), English language at Istituto Leone XIII, Milan (1970), and religion at the Walter Erben Technical School, Tübingen (1977–80), as well as Eastern theology at Pontificio Ateneo Antonianum, Rome (1984–86), the Pontifical Gregorian University, Rome (1992–2007), the University of Malta (1992–2008), Innsbruck University (2003–04), St. Thomas Institute of History, Philosophy and Theology, Moscow (2001–04), and the Pontifical Institute of Oriental Studies, Rome (1981–present), where he is full (ordinary) professor for Eastern theology and patristics. He additionally served as an editorial advisor for Concilium (1991–2006), Ephrem’s Theological Journal, Satna, India (1997–present), Catholic Encyclopedia (in Russian), Moscow (2002), and URHA, Changanassery, Kerala, India (2006–07), was an assistant editor of the international journal of Eastern Studies Orientalia Christiana Periodica (OCP, 1986–2004), as well as an editor of the series Orientalia Christiana Analecta (OCA, 2004–24). He is also a member of the administrative council for the Cultural Association Méditerranées, Paris-La Rochelle (1997–present), was nominated by Pope John Paul II as a Consultant of the Congregation of Eastern Churches (1994–2000), and served as an advisory board member of the Institute for Byzantine Research of the National Hellenic Research Foundation for “Thomas de Aquino Byzantino” (2008).

Publications and Works

- Did Bergson’s Moral Thinking Undergo Radical Development, Ann Arbor, MI: 1973. - Aussage und Zusage: Zur Indirektlzeit der Methode Karl Rahners veransclzauliclzt an seiner Clzristoiogie, Rome: Gregorian University Press, 1985. - (with Gerald O’Collins), A Concise Dictionary of Theology, Mahwah, NJ: Paulist Press, 1991; 2nd ed., 2000; 3rd ed., 2013 (translations in Italian, Polish, Ukrainian, Indonesian, Spanish, and partial Maltese translation). - (with Robert F. Taft), The Theology of the Liturgy and the Theology of the Symbol (in Bulgarian), Sofia: New Bulgarian University, 1992. - (editor), Devotion to Life: The cost of full religious commitment, proceedings of the Second Encounter of Monks East and West, Malta, 16–20 February 1994, Msida: University of Malta Faculty of Theology, 1994. - Tradition in Transition: The vitality of the Christian East, Rome: Mar Thoma Yogam, 1994. - (edited with Innocenzo Gargano), Every Monastery is a Mission, Rimini: Pazzini, 1999. - (editor-in chief), Dizionario Enciclopedico dell’Oriente Cristiano, Rome: Pontifical Oriental Institute, 2000 (translations in Romanian, Spanish). - (edited with Mariangela Congiu), Peace Has a Price: Proceedings of the VIth Encounter of Monks East and West, Malta 12–16 February 2003, Rome: Pontifical Oriental Institute, 2003. - (editor), In Search of the Precious Pearl: 5th Encounter of Monks from East and West at Dzaghagagatzor Monastery (Valley of the Flowers) Armenia: Thursday, 31 May – Thursday, 7 June 2001, Rome: Pontifical Oriental Institute, 2005. - (edited with Mariangela Congiu), On the Wavelength of St Paul: Mobility and Stability, Rome: Pontifical Oriental Institute, 2010.