Ancient Christian Witness

The Ancient Faith for Modern Problems




The 18th ANNUAL ANCIENT CHRISTIANITY AND AFRICAN-AMERICAN CONFERENCE

Will be held in the city of Detroit



From August 26th to August 28th


Cost: Registration & all meals — $100 ($50 for 1 day)
High School & College Students: FREE,
but you must make advance reservations for meals
If you want to come & can’t afford it, do contact us —
Limited SCHOLARSHIPS for registration, meals & lodging
Register by August 19th to reserve your catered meals.

Conference Location:
Holy Transfiguration Orthodox Church (OCA)
36075 West Seven Mile Road, Livonia, MI
(between Farmington & Newburgh, a little east of I-275)
http://orthodoxlivonia.org/




Lodging:
HYATT PLACE Detroit/Livonia
http://detroitlivonia.place.hyatt.co...t/hotels/place
19300 Haggerty Road, Livonia
(on West Seven Mile Road, a little west of I-275)
Book your room before 8/12 for special rate of $87.00 (+ tax) per night, per room. (accommodates 3+ people in 3 queen beds) ( Group code: G-BROT.)


To learn more please visit The Brotherhood of Saint Moses the Black.

The PDF files for:

Conference Registration Form

Conference Schedule

Conference Flyer


Please visit the website.

To the new Auxiliary Bishops for the Antiochian Orthodox Christian Arch-Diocese of North America

The link:
http://www.antiochian.org/node/26160

A Paper by David B

The Link:
http://ohtasteandsee.blogspot.com/2010/05/scriptural-christology-of-st-cyril-of.html

Quote:
"The treatment of communicatio idiomatum is nowhere more overt in St. Cyril’s writing than when he speaks about the Eucharist, for he makes clear that an exchange of properties takes place between natures based on their common point of union, namely, that they are both proper to the one, divine Son and Word of God. Thus we can see that statements like “the radiance of the divine and ineffable glory of God the Father shines “in the face of Jesus Christ”[36] can be made without fear, for ““the Word who is God can introduce the life-giving power and energy of his own self into his very own flesh,”[37] though without thinking “that the divine nature of the Word had changed into something which formerly it was not…or that the flesh was changed by some kind of transformation into the nature of the Word himself.”[38] The bread which is his flesh, then, is “living bread,” the flesh of life broken on the cross, and no mere man’s flesh, unable to communicate life as can the “holy and life-giving” flesh of the Word, “full of divine energy.”[39] Thus, as Keating concludes, “Cyril’s theology of the Eucharist appears to be quite straightforward: by eating of the consecrated bread, we in fact partake of the flesh of Christ, and so receive into ourselves the life that is in Christ through the medium of his very flesh, flesh which has become life-giving by virtue of the ineffable union of the Word to this flesh.”[40] It is evident, then, that the One who offers this flesh on the cross must be the divine Son and Word of God Himself; a mere taking of a man alongside the Word would not allow for a communication of the life of God through the sacrificed, vivified, and energized flesh given to us in the Eucharist."

To read the rest please visit Oh Taste and See