adoseoftheosis
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I'm interested in the ministry of reconciliation (2 Corinthians 5:18)

I'm an Orthodox Christian who has found a lovely, sparsely populated corner of the internet where Catholics and Orthodox can discuss the apostolic witness in a way befitting a Christian.

Together we'll share ideas, study a variety of things (patristics, Scripture, saints, books, etc.), and pray with/for one another.

Healing has to take place when brokenhearted, separated people spend time together.
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What are you reading right now? 📚

As you know, I've been reading The Brothers Karamazov and I'm about halfway through it. I have some considerations of what I may pick up next, but I'd love to hear what you're reading right now! Lemme know 👇👇👇

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Forgot the scorpion vid 🦂
00:00:45
Another video

From Tasbeha (midnight praises) this morning

00:00:27
I can’t believe I haven’t posted from the NEC 😱

It’s been a wild ride - very busy with work! But I did get to make one of the Byzantine liturgies! Also, check out this article: https://www.ncregister.com/news/byzantine-catholics-national-eucharistic-congress

I also got to meet a few peeps: @LuisBare @BrookTrout76 (no clue if I tagged the right people 😂)

00:00:23
REMINDER!!!!

Support call at 8:30pm Eastern tonight! The deets are in a locked post below!

An interesting blog post on St. Patrick ☘️

We've discussed the Celtic saints a bunch on here! I've always felt a connection to these "wild" saints, like the Celts, the desert fathers, the holy fools, the Russian forest hermits.

This guy emphasizes the simple Christology of St. Patrick, which appears most similar to that of the Oriental Orthodox communion.

I think he's a little unfair toward the Chalcedonians, but still . . .

https://polishmiaphysite.wordpress.com/2022/03/17/the-miaphysite-christology-of-st-patrick-of-ireland/

Setting up for my annual gig at the Byzantine Catholic Church in Uniontown PA!

I actually love playing this festival every year

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Tasbeha
The Coptic Tradition of Midnight Praises

Often held on Saturday nights before Sunday’s Divine Liturgy, Tasbeha connects worshippers with ancient Christian roots and the monastic tradition, while also sharing resonant elements with other liturgical practices.

The Structure of Tasbeha: A Hymn of Praise

The word Tasbeha itself means “praise,” and it’s not only a title but a purpose. Tasbeha follows a consistent structure that guides worshippers through stages of prayer, each with its own deep meaning and purpose. The service generally begins with the First Hoos, which includes portions from the Song of Moses in Exodus 15, recounting God’s victory over Pharaoh and the salvation of His people. This part of the service calls to mind the power of God in delivering His people from bondage—a theme echoed in the prayers of thanksgiving within Tasbeha.

This continues with the Second Hoos from Psalm 135, known as the “Praise the Lord” psalm, and the Third Hoos, which is the Song of the Three Holy Youths from the book of Daniel. The Third Hoos is particularly beloved because it celebrates God’s protection and steadfastness, recalling the story of the three youths in the fiery furnace. Just as God preserved these saints, Tasbeha reminds worshippers of His enduring faithfulness.

The service moves into the Fourth Hoos, which incorporates various Psalms. This is followed by the Theotokia—hymns that honor the Virgin Mary. The Theotokia reflects on her unique role in salvation history, as the one who bore God incarnate. Throughout the service, worshippers also chant the Doxologies (prayers of glorification) and conclude with hymns in praise of Christ, celebrating His role as Redeemer and Lord.

Roots in Scripture and Monasticism

Tasbeha has deep scriptural roots, as shown in the themes drawn from Exodus, Psalms, and Daniel. This focus on scripture reflects a shared reverence for holy texts seen across Orthodox Christian and Jewish traditions. Much like Jewish synagogue services, which feature psalms and scripture readings central to worship, Tasbeha takes scriptural passages and reimagines them as songs of praise, intended to unite worshippers with the events, heroes, and faith in God represented in these stories.

Tasbeha’s current form developed largely within the monastic tradition, beginning as an extension of the monastic hours and particularly the Midnight Hour. Monastics in the deserts of Egypt would gather for all-night vigils, chanting Psalms and hymns as a means of continual praise. In this way, Tasbeha embodies the spirit of monasticism within parish life, calling each worshipper to a practice of prayer, praise, and meditation on God’s works.

Hymns and Chants: Elevating the Heart

Central to Tasbeha is its music—a tapestry of hymns and chants performed in the traditional Coptic language. The hymns are not simply sung; they are carefully chanted, often with complex melodies that create an atmosphere of reverence and awe. The melodies are slow, repetitive, and contemplative, inviting worshippers to meditate deeply on the words. This practice shares similarities with other forms of Orthodox and even Jewish worship, where chant serves to elevate the words, creating a spiritual experience that transcends ordinary speech.

A unique aspect of Coptic chant is its varied tempo. Some hymns are slow and solemn, while others, especially those toward the end of Tasbeha, are faster and more jubilant. The idea is to progress from contemplation to celebration, as if the soul is being lifted through different stages of joy in God’s presence. This pattern reflects the journey from preparation to union with God—a concept familiar in other liturgical traditions but expressed uniquely in the rhythm and style of Coptic music.

The Role of the Congregation: Participation in Praise

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The Apocalypse Service
A Holy Week Experience Unique to the Coptic Tradition

When I first started attending a Coptic Orthodox Church, I expected most of the services to be similar to those in the Eastern Orthodox communion; however, one service in particular - during Holy Week - surprised me!

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The Immaculate Conception: Does the Ethiopian Church Agree with Rome?
I had heard the answer was yes, so I did a little research . . .

The doctrine of the Immaculate Conception is one of the most fascinating and, at times, complex topics when looking at the differences between Roman Catholicism and the Ethiopian Orthodox Tewahedo Church. The basic question at hand is: does the Ethiopian Orthodox Church agree with the Roman Catholic teaching that Mary, from the moment of her conception, was free from original sin? The answer, as with many theological questions, isn’t as straightforward as a simple “yes” or “no.” 

What Is the Immaculate Conception in Catholicism?

In Roman Catholic theology, the Immaculate Conception refers to the belief that Mary was conceived without original sin. This teaching was dogmatically defined by Pope Pius IX in 1854. The key idea here is that, while all human beings are born with original sin, inherited from Adam and Eve, Mary was preserved from this stain through a special grace from God. This was to prepare her to be a pure vessel for the incarnation of Christ.

Catholic teaching makes it clear that this unique grace was not something Mary earned, but a divine gift given by God in anticipation of her role as the mother of Jesus. It emphasizes the universal need for salvation through Christ, while also explaining how Mary was saved "in advance," if you will, through Christ's future sacrifice.

The Ethiopian Orthodox View of Mary

Now, let’s turn to the Ethiopian Orthodox Tewahedo Church, which holds Mary in the highest regard. In the liturgical life of the church, the Virgin Mary is celebrated frequently, with many feasts and prayers dedicated to her. Ethiopian Orthodox Christians revere Mary as “Kidist Mariam” (Holy Mary), a title that underscores her exceptional holiness and her singular role in the divine plan of salvation.

But does the Ethiopian Church have the same view of original sin and, by extension, the Immaculate Conception? Not exactly. In fact, the concept of original sin plays a very different role in Ethiopian Orthodox theology. Original sin, in the Western Christian tradition, is largely shaped by Augustine's teachings, which heavily influence the Roman Catholic understanding. Augustine’s theology suggests that humanity is born with the inherited guilt of Adam’s sin, and this is washed away in baptism. The Ethiopian Church, however, focuses more on the consequences of Adam’s sin—mortality and separation from God—rather than inherited guilt.

Because of this difference, the need for Mary to be conceived without sin is not expressed in the same way in Ethiopian Orthodox theology. The Church certainly sees Mary as pure, holy, and full of grace, but it doesn't frame this purity in terms of her being preserved from original sin at her conception.

Mary’s Purity in Ethiopian Orthodoxy

In Ethiopian theology, Mary’s purity is unquestioned. She is described as being without personal sin and as the perfect, holy vessel chosen by God to bear His Son. The difference is in how this purity is understood. Rather than focusing on the moment of her conception, Ethiopian Orthodox theology emphasizes Mary's righteousness and obedience throughout her life. This purity is seen as a reflection of her profound humility and complete submission to God’s will.

There is no formal doctrine of the Immaculate Conception in the Ethiopian Church, but there is a deep reverence for Mary’s sanctity, which resonates with the Catholic view in spirit, even if the theological language is different. Mary is referred to as the "second Eve," a title also used in Catholic theology. Just as Eve’s disobedience brought sin into the world, Mary’s obedience opened the way for salvation through Christ.

Does the Ethiopian Church Agree with Rome?

So, does the Ethiopian Orthodox Church agree with Rome on the Immaculate Conception? Theologically speaking, the answer is more of a “not exactly,” but the spirit of devotion to Mary and recognition of her exceptional holiness creates common ground.

The Roman Catholic Church defines the Immaculate Conception within its own theological framework, centered around original sin and grace. Meanwhile, the Ethiopian Orthodox Church doesn’t frame its understanding of Mary in those terms, largely because it doesn’t share the same Augustinian view of original sin. However, both traditions agree that Mary was uniquely chosen, pure, and a key figure in salvation history.

In practice, Ethiopian Orthodox Christians, like Roman Catholics, venerate Mary as uniquely holy. While they may not define her sinlessness in the technical terms of the Immaculate Conception, they honor her as someone set apart by God, without personal sin, and worthy of deep reverence.

Ecumenical Reflections

When we take a step back and look at these two traditions from an ecumenical perspective, it's clear that theological language and cultural context play a big role in shaping beliefs. The Roman Catholic Church has a formal dogma of the Immaculate Conception, rooted in its particular understanding of sin and grace. The Ethiopian Orthodox Church expresses its veneration of Mary in ways that don’t necessarily line up with the Catholic doctrine, but the end result—a profound reverence for Mary’s purity and role as the Mother of God—remains a point of unity.

In recent years, ecumenical dialogues between the Catholic and Oriental Orthodox churches (of which the Ethiopian Church is a part) have focused on these commonalities. There’s a growing understanding that, while theological formulations may differ, the shared devotion to Mary is something that transcends doctrinal boundaries. Both traditions celebrate her unique role in God’s plan, and that’s a powerful starting point for continued dialogue and mutual respect.

Conclusion

In conclusion, while the Ethiopian Orthodox Tewahedo Church and the Roman Catholic Church don’t formally agree on the doctrine of the Immaculate Conception, their reverence for Mary’s holiness and unique role in salvation history is a shared belief. The theological expressions may differ, but the essence of honoring Mary as the pure and sinless Mother of God is something that unites these two ancient Christian traditions.

So, do they agree? Not in precise theological terms—but in heart and spirit, their devotion to Mary’s exceptional purity and grace certainly aligns. And that’s something worth celebrating.

 

 

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