John Romanides, and at that time, I read what works I could find in English, the most relevant of which (to me, at least) were his Ancestral Sin and his online books and essays (and later his Patristic Theology). Various encounters with Orthodox writers challenged me to reconsider my assumptions and considerations of how Augustine and Aquinas conceived of “created grace,” the “light of God” in illumination and epistemology, and the meaning of “divine simplicity.” It was here that I was introduced to the writings of Fr.
I had, to be clear, imbibed thousands of pages of Augustine (both his early and later works), and a considerable amount of Thomistic research, including entire volumes of both Summas.
“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead so that they are without excuse.” -Romans 1:20Īlmost a decade ago I was confronted with a challenge to my Augustinian and Thomistic presuppositions.
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