Apparently it's built to scale. The ark had the same capacity as more than 500 train boxcars.
More pictures of the recreated Noah's Ark can be found here.
If Scotus says that beatitude can only be accomplished by the hypostatic union, then he deprives the angels of beatitude because Christ did not assume their natures. Yet the blessed angels (e.g. Michael and Gabriel) do enjoy beatitude. Therefore, beatitude does not depend on the hypostatic union. Moreover, Adam and Eve could have been glorified without the incarnation of Christ.[Calling Lee Faber! Calling Lee Faber!]
It was fitting that these animals should be offered, that they might foreshadow Christ.I particularly like how water is related to the wheat-flour as a sign of baptism.
Christ is offered:1. in the calf, to denote the strength of the cross;
2. in the lamb, to signify His innocence;
3. in the ram, to foreshadow His headship;
4. and in the goat, to signify the likeness of 'sinful flesh'
5. The turtledove and dove denoted the union of the two natures"; or else the turtledove signified chastity; while the dove was a figure of charity.
6. The wheat-flour foreshadowed the sprinkling of believers with the water of Baptism."
“This is a silly way to put it, but it just feels more real. I told someone once: the air feels thicker around the Catholic Eucharist” and it’s not the incense, “because we use more incense in Anglicanism,” he said.This is the kind of thing that makes love Fr. Steenson all the more. Congrats, Fr. Steenson. Axios!
For even among our inspired Hierarchs, when as thou knowest, we with him [i.e. an Athenian priest named Hierotheos] and many of our holy brethren met together to behold that mortal body [i.e. of Mary], Source of Life that received the Incarnate God, and James the brother of God [i.e. James of Jerusalem] was there, and Peter the chief and highest of the Sacred Writers, and then, having beheld it, all the Hierarchs there present celebrated, according to the power of each, the omnipotent goodness of the Divine weakness [i.e. that God should become man].After those present "beheld it" - "it" apparently being the the mortal body of the Blessed Mother - "all the Hierarchs there present celebrated." This apparently refers to a liturgical act and given what I know about the rest of the Dionysian corpus, I'm going to guess that he here speaks of the Holy Eucharist.
On that occasion, I say, he [i.e. Hierotheos] surpassed all the Initiates except for the Divine Writers, yea, he was wholly transported, was wholly outside of himself, and was so moved by a communion with those Mysteries he was celebrating, that all who heard him and saw him and knew him (or rather knew him not) deemed him to be rapt of God and a divine hymnographer.
- Dionysius the Areopagite, On the Divine Names, 3, 2
1. The Holy Eucharist cannot be called "mortal" since It is Christ's resurrected and impassible body (cf. Summa theologiae III, q. 81, a. 3).Therefore, it seems that he refers to the Blessed Mother of Christ, because it can only be said of her that she "received the Incarnate God".
2. The body of Christ did not "receive the Incarnate God". That would be the error of Valentinius or that of the Adoptionists.
The Seven Articles Pertaining to the Godhead
1. That all involved in such dialogue expressly recognize the limitations of our ability to make definitive assertions about the inner life of God.All in all, it seems that the commission believes that the Filioque clause is no longer a "a Church dividing issue". Of course, it remains to be seen if the monks at Mt. Athos will sign on the dotted line and join in on the ecumenical group hug.
2. That, in the future, because of the progress in mutual understanding that has come about in recent decades, Orthodox and Catholics refrain from labeling as heretical the traditions of the other side on the subject of the procession of the Holy Spirit.
3. That Orthodox and Catholic theologians distinguish more clearly between the divinity and hypostatic identity of the Holy Spirit (which is a received dogma of our Churches) and the manner of the Spirit's origin, which still awaits full and final ecumenical resolution.
4. That those engaged in dialogue on this issue distinguish, as far as possible, the theological issues of the origin of the Holy Spirit from the ecclesiological issues of primacy and doctrinal authority in the Church, even as we pursue both questions seriously, together.
5. That the theological dialogue between our Churches also give careful consideration to the status of later councils held in both our Churches after those seven generally received as ecumenical.
6. That the Catholic Church, as a consequence of the normative and irrevocable dogmatic value of the Creed of 381, use the original Greek text alone in making translations of that Creed for catechetical and liturgical use.
7. That the Catholic Church, following a growing theological consensus, and in particular the statements made by Pope Paul VI, declare that the condemnation made at the Second Council of Lyons (1274) of those "who presume to deny that the Holy Spirit proceeds eternally from the Father and the Son" is no longer applicable.
[M]an can can make laws in those matters of which he is competent to judge. But man is not competent to judge of interior movements, that are hidden, but only of exterior acts which appear: and yet for the perfection of virtue it is necessary for man to conduct himself aright in both kinds of acts. Consequently human law could not sufficiently curb and direct interior acts; and it was necessary for this purpose that a Divine law should supervene (ST I-II, q. 91, a. 4)Outward law cannot curb great interior evil and so grace is necessary. The lawman as an enforcer of exterior law cannot "vanquish" an evil like Anton.