DC18 St. John Damascene pt 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson Podcast

Summary: <br>  <br> Dr. Matthew Bunson discusses the life, times and teachings of St. John Damascene pt 2<br> <br> <br> <br> <br> <br> <br> <br> * <br> <br> Born: 676 AD, Damascus, Syria<br> <br> <br> <br> <br> <br> <br> * <br> <br> Died: December 4, 749 AD, Mar Saba, Jordan<br> <br> <br> <br> <br> <br> <br> <br> For more on St. John Damascene and his teachings<br> <br> <br> From <a style="line-height: 1.5em;" href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090506_en.html" target="_blank" rel="noopener">Vatican.va, </a>an excerpt from the teachings o<a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090506_en.html" target="_blank" rel="noopener">f Pope Benedict XVI General Audience 2008</a><br> <br> <br> <br> <br> <br> <br> <br> John Damascene extends these fundamental ideas to the veneration of the relics of Saints, on the basis of the conviction that the Christian Saints, having become partakers of the Resurrection of Christ, cannot be considered simply “dead”. Numbering, for example, those whose relics or images are worthy of veneration, John states in his third discourse in defence of images: “First of all (let us venerate) those among whom God reposed, he alone Holy, who reposes among the Saints (cf. Is 57: 15), such as the Mother of God and all the Saints. These are those who, as far as possible, have made themselves similar to God by their own will; and by God’s presence in them, and his help, they are really called gods (cf. Ps 82[81]: 6), not by their nature, but by contingency, just as the red-hot iron is called fire, not by its nature, but by contingency and its participation in the fire. He says in fact : you shall be holy, because I am Holy (cf. Lv 19: 2)” (III, 33, col. 1352 a). After a series of references of this kind, John Damascene was able serenely to deduce: “God, who is good, and greater than any goodness, was not content with the contemplation of himself, but desired that there should be beings benefited by him, who might share in his goodness: therefore he created from nothing all things, visible and invisible, including man, a reality visible and invisible. And he created him envisaging him and creating him as a being capable of thought (ennoema ergon), enriched with the word (logo[i] sympleroumenon), and orientated towards the spirit (pneumati teleioumenon)” (II, 2, pg 94, col. 865a). And to clarify this thought further, he adds: “We must allow ourselves to be filled with wonder (thaumazein) at all the works of Providence (tes pronoias erga), to accept and praise them all, overcoming any temptation to identify in them aspects which to many may seem unjust or iniquitous, (adika), and admitting instead that the project of God (pronoia) goes beyond man’s capacity to know or to understand (agnoston kai akatalepton), while on the contrary only he may know our thoughts, our actions, and even our future” (ii, 29, pg 94, col. 964c). Plato had in fact already said that all philosophy begins with wonder. Our faith, too, begins with wonder at the very fact of the Creation, and at the beauty of God who makes himself visible.The optimism of the contemplation of nature (physike theoria), of seeing in the visible creation the good, the beautiful, the true, this Christian optimism, is not ingenuous: it takes account of the wound inflicted on human nature by the freedom of choice desired by God and misused by man, with all the consequences of widespread discord which have derived from it. From this derives the need, clearly perceived by John Damascene, that nature, in which the goodness and beauty of God are reflected, wounded by our fault, “should be strengthened and renewed” by the descent of the Son of God in the flesh, after God had tried in many ways and on many occasions, to show that he had created man so that he might exist not only in “being”,