Eve Tibbs > Quotes

“The Holy Spirit, present everywhere and filling all things, brings the faithful together as the Body of Christ and establishes the context of prayer and worship.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“Even in humanity’s fallen state, however, those created in the image of God still long to return to that garden and to communion with the Creator.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“The Lord’s flesh does not suffer corruption, it remains incorruptible even in death itself, i.e., alive, as though it had never died, for it abides in the very bosom of the Life in the Hypostasis of the Word.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“St. John of Damascus writes that when his thoughts torture him and keep him from profiting from his reading, “I go to the church. . . . My eyes are captivated and push my soul to praise God.”35 Inherent in the Orthodox worldview is this sense that the whole of Christian life is intended to be lived within a vision of the grandeur of God’s glory, to whatever degree one is able to perceive it. The interpretation of Scripture, it is believed, should be equally multidimensional, as are all reflections of God in creation.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“The communion (koinōnia) of the Holy Trinity is being revealed to the Church continually through the Holy Spirit as “an event of communion, which transforms everything the Spirit touches into a relational being.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“the Divine Liturgy celebrated in parts of Africa might include drums and tribal dancing, which makes it look strikingly different from the same Divine Liturgy celebrated in North America—yet it is the same Divine Liturgy.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“we are in the same condition as men who lose their appetite for all food regardless of what it is, after being disgusted with some particular dish; we take an equal dislike to all doctrinal discussion.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“Because God is infinite and we are not, Gregory said that the soul will never tire of moving closer to divine love.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“We have thus contracted something like a disease—the disease of death and decay—and we are desperately subject to a world in which the Evil One presently has a stronghold.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“As it happened, heresies developed in both thought centers from ideas that leaned too far in the direction of emphasizing one of Christ’s natures over the other. The overemphasis on Christ’s divinity in the Alexandrian tradition by a bishop named Apollinaris produced the heresy of Apollinarianism. The overemphasis on Christ’s human nature in Antioch by a bishop named Nestorius produced the opposite heresy of Nestorianism.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“the diverse humans in the Church are also intended to share in a oneness of nature.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. (John 15:26)”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“Jesus did send the Spirit into history to the disciples on earth, but Jesus also took care to clarify that this same Spirit proceeds eternally from the Father, and from the Father alone:”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“Ukrainian priest Fr. Anthony Ugolnik believes that while the Protestant mind is culturally and literarily disposed to envision the Word of God in terms of a book, the Orthodox mind “interprets that Word in the light of the image that reflects it.”36 Stated another way, for the Orthodox the Bible is not the Word, but it is one of many reflections (or “true images” or “icons”) of the Word (the Logos, Jesus Christ). For the Orthodox, writes Ugolnik, the Bible is indeed understood as a repository of meaning, yet it is regarded as if it were itself an image—“transforming dead matter into the reflected image of Jesus Christ.”37 The view of Scripture as icon also means that Scripture is not the totality of God’s inexhaustible self-revelation, but is a form of revelation.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“no bishop in the Church “can claim to wield an absolute power over all the rest.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“If the New Testament is a verbal icon of the Gospel message, the Orthodox Holy Icons are the Gospel in form and color—the Gospel that we see. St. Basil the Great writes that “what the word transmits through the ear, that painting silently shows through the image, and by these two means, mutually accompanying one another, we receive knowledge of one and the same thing.”40 The Seventh Ecumenical Council, held in Nicaea in 787, declared that the Holy Icons and the Book of the Gospels should each be venerated (honored) in the same way, since together they represent a complete correspondence between the verbal image and the visual image. Both are part of the single purpose to lead us to salvation.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“Not only does the Holy Spirit make us all one, but he makes us each different. At Pentecost the multiplicity of tongues was not abolished, but it ceased to be a cause of separation; each spoke as before in his own tongue, but by the power of the Spirit each could understand the others.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“Therefore in faith we praise your resurrection by which you saved us as God of all.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“Jesus Christ, the “God of all,” has destroyed the gates of Hades and the power of death and rescued us from the power of the Evil One.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“In other words, the superlative role model for Christians is a woman.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“With more than six hundred bishops in attendance, the council affirmed Cyril of Alexandria’s notion of the “hypostatic union” of the two undivided natures of Christ and rejected both Nestorianism and Eutychianism. It also reaffirmed the decision of the Council of Ephesus that the Virgin Mary is truly Theotokos, since the one born from her is the uncreated, divine Son of God and one of the Holy Trinity. In His human birth, the Logos of God became a real man in every way, but without sin. The Council of Chalcedon also issued its own statement declaring that Jesus of Nazareth is one person (hypostasis) in two natures—human and divine—united “without change, without confusion, without division, without separation.” He is completely God and completely human. As God, He is “of same essence” (homoousios) as God the Father and the Holy Spirit. And as man, He is “of same essence” (homoousios) as all human beings.40”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“I am an image of Your ineffable glory, though I bear the scars of my transgressions. Take pity on me, the work of Your hands, Master, and cleanse me by Your compassion. Grant me the desired homeland for which I long, making me again a citizen of Paradise.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices

“A heretical teaching arises out of a decision to deviate from revelation in favor of one’s own insights. In the Christian context, heresy means an intentional or formal preference to deny or compromise a core dogma of the Christian Faith even when one is faced with a preponderance of evidence that the resulting belief is not correct.”
― Eve Tibbs, A Basic Guide to Eastern Orthodox Theology: Introducing Beliefs and Practices