Mission and Reconciliation in the Orthodox Church

This article examines the Orthodox view on reconciliation as reflected in the famous patriarchal and synodical encyclicals early in the last century and in more recent official documents: the Messages of the Primates of the Orthodox Churches, the approved documents of the Holy and Great Council of the Orthodox Church, and Ecumenical Patriarch Bartholomew’s official statements. These are looked at in reference to (i) the mission statement of the Commission on World Mission and Evangelism, Together towards Life, and (ii) the papal encyclicals Unitatis redintegratio and Ut unum sint. The article further examines the need for a common Christian witness and the reactions within the Orthodox world from a tiny but vocal anti-ecumenical minority. It underlines the importance of a Universal Declaration of Human Responsibilities along with the existing Universal Declaration of Human Rights to address the ecological problem and inequities of the current world economic system, based on the interrelatedness of economy and ecology and the consolidation of the interfaith dialogue for a wider reconciliation. The article also underlines the highest priority of the theological dialogues at all levels and by all bodies of the Orthodox ecclesial reality as a necessary step to promote reconciliation. Finally, the article assesses (i) the dialogue aiming to achieve the visible unity of the church; (ii) dialogues generally focusing on Christian unity, or even unity with other faithful; (iii) dialogues aiming as much as possible at common Christian witness; and (iv) dialogues focusing on the church’s responsibility toward society and the integrity of creation.     

The Encounter between Eastern Orthodoxy and Lutheranism: A Historical and Theological Assessment

After the fall of the Byzantine Empire in 1453 and the following centuries of Ottoman occupation, especially in Eastern Europe and the Balkans, a series of unpredictable and difficult factors prevented Eastern Orthodoxy from engaging in a creative dialogue with the emerging Reformation of Martin Luther (1517), an event that decisively changed the course of Western history by triggering a chain of events at all levels of life. In spite of this, Luther and other Lutheran leaders initiated a continuing relationship and frank dialogue with various Orthodox churches, especially the Ecumenical Patriarchate. This encounter culminated in an official bilateral dialogue during the second half of the 20th century. In addition to the intensive formal efforts made by both traditions to find their way toward Christian unity, the long process of direct and indirect dialogue between theologians of both traditions points to a fundamental common doctrinal background shared by both church families.     

Ecumenism as Encounter

This article is a personal testimony of the encounter between Orthodox and Anglican traditions in the 20th and the 21st centuries. It offers an overview of more than 40 years of experience in ecumenical work with Orthodox churches, beginning with an experience of Orthodoxy in Serbia in 1974 and a meeting with Fr Justin Popovi?. It continues with an account of the Fellowship of St Alban and St Sergius, which has enabled Anglicans to meet and worship with Orthodox. It concludes with a discussion of the ways in which these relationships matured after the fall of communism with the creation of the Institute for Orthodox Christian Studies in Cambridge as an example of shared theological education. The article also highlights how traditions from the East of spiritual fatherhood, the Jesus Prayer, and icons have become familiar parts of Anglican church life.     

Book Reviews

Book reviewed in this article: The Trial OF Beyers Naudé: Christian Witness AND THE Rule OF Law, edited by the Der überholte Marx, by Walther Bienert Karl Barths Tauflehre, by Richard Schlüter Evangelischer Erwachsenen Katechismus: Kursbuch DES Glaubens, edited by Werner Jentsch, Harmut Jetter, Manfred Kiessig and Horst Keller The Common Catechism: A Christian Book OF Faith, edited by Johannes Feiner and Lukas Vischer The Ecumenical World OF Orthodox Civilization: Russia AND Orthodoxy Christian Ethics FOR Black Theology, by Major J. Jones La Cage DES Chrétiens, by Bruno Bürki. Yaoundé Cyprian OF Carthage AND THE Unity OF THE Christian Church, by Peter Hinchliff The Hindu Response TO THE Unbound Christ, by S. J. Samartha Gott IN Japan, edited by Yagi Sehchi and Ulrich Luz Entwicklung IM Paradies, by Ulrich Beyer A Theology OF THE Old Testament, by John L. McKenzie Papsttum UND Petrusdienst, by Heinrich Stirnimann and Lukas Vischer     

Dialogue and Orthodox Mission Today

Dialogue and Orthodox mission are two fundamental aspects of contemporary Orthodoxy that characterize and qualify its ecclesiastic activity. Orthodoxy is open to ecumenical dialogue, as it believes in apostolicity and the truthfulness of its doctrine. Ecumenical involvement is both the fulfilment of Christ's will and a special occasion for the Orthodox Church to promote the richness and beauty of its spiritual legacy. The Orthodox mission focuses on all aspects and current needs of Orthodox believers, including the response to contemporary secular challenges. It is based on well‐defined principles and it is systematic, its main aim being to promote our Lord's gospel.     

Persecution of Jehovah's Witnesses in Georgia Today

Abstract

Religious aspects of the problem of unrecognised states are important. Abkhazia and South Ossetia are located between the jurisdictions of the Russian Orthodox Church and the Orthodox Church of Georgia, while the competition between the Russian and Romanian Orthodox Churches over Moldova inevitably affects Transnistria. This paper tries to elucidate the features of politics on the Black Sea rim in general, and in the unrecognised states in particular, by focusing on two kinds of transborder actors – Orthodox churches and transborder nationalities. The rules of the game in Orthodoxy determined by the seven Ecumenical Councils (held from the fourth to the eighth centuries) inevitably make Orthodox politics supra-national and relatively independent from secular politics; thus the widespread understanding of Orthodoxy as a caesaropapist religion should be questioned. Unrecognised states try to incorporate transborder nationalities – in this paper I take the examples of the Mingrelians and Moldovans – to legitimise their statehood domestically and internationally, while the transborder nationalities exploit this situation for their security and social promotion.     

Attempts to revive the council for religious affairs in Russia∗

The Russian Orthodox Church: Triumphalism and Defensiveness, by Jane Ellis. London: Macmillan Press, in association with St Antony's College, Oxford, 1996. 203 pp.

Christian Thinking and the End of Communism in Russia, by William van den Bercken. Utrecht‐Leiden: Interuniversity Institute for Missiological and Ecumenical Research (IIMO Research Publication 34), 1993. 154 pp.     

The Contemporary Study of Religion,Society and Politics in Russia: A Scholar’s Reflections1

Over the past decade, religious issues in France have come to the fore in the public debate. The 1905 law on the separation of church and state structures the concept of ‘laïcité’ as a configuration for the treatment of religions in France. This political and media debate has highlighted the representative institutions of mainstream religions in France, including the Orthodox Church. Obliged to take a position, both collectively with other religious actors and individually, Orthodoxy in France seems to be only marginally affected by this controversy. However, through press releases, memos, articles in the national press and online resources, the Orthodox Church has appropriated the issue of ‘laïcité à la française’. Behind these different messages lie the issues of the place of Orthodoxy in the French religious landscape and the (suspected) resistance of Orthodoxy against secularising forces in the minority context of the diaspora in Western Europe. Orthodoxy in France constitutes a key element of identity for the national Orthodox communities of the diaspora. Laïcité shapes and to a large extent justifies the anticanonical compromise of the ecclesiological treatment of the Orthodox communities in the diaspora, which are grouped by ethnicity. In this context, I assess how the legal and societal contexts of laïcité influence the main configurations of Orthodoxy in France, in terms of relations with the public authorities, relations with other religions and confessions, and the inter-Orthodox situation.     

Orthodoxy in Unity and in Conciliarity

This article considers how the Holy and Great Council of the Orthodox Church faced challenges such as how the gospel relates to a pluralistic society; the Christian message in a society marked by religious pluralism, ethnic diversity, and cultural relativism; whether Christians encountering today's pluralist society should concentrate on evangelism or on dialogue; and on how conciliarity relates to the unity of the church. The article examines how the council attempted to respond to, or at least reflect on, these challenges in relation to the theological dialogue of the Orthodox Church with the other Christian churches and confessions. The bilateral theological dialogues have also increasingly led to bearing Christian witness, and an atmosphere of mutual appreciation, friendship, and fellowship has already become at least a reality. But has this development also led to a deeper mutual theological understanding? Have the profound differences between the Orthodox churches and the other churches in bilateral dialogues been clarified theologically?     

An Eastern Orthodox Perspective on Microbial Life on Mars

Recent efforts to explore the geology and climate of planets within our own solar system, especially Mars, have prompted a renewed interest in the search for microorganisms as the most plausible forms of extraterrestrial life. As the scientific search for evidence of microbial life on Mars intensifies, there has been a perceived need to examine the theological implications in advance of such a possible discovery. Religious considerations, thus far, have focused mainly on Western Christianity as represented by the Roman Catholic and various Protestant traditions. Although Eastern Orthodoxy represents the second largest group of Christians worldwide, to date, there is very little information available from these ongoing discussions concerning an Eastern Orthodox perspective. Therefore, we first review the case for the possibility of microbial life on Mars and then explore its fundamental Orthodox theological meaning. The apprehension of any form of extraterrestrial life by the Orthodox Church will be rooted in its collective interpretation of the Holy Scriptures, Patristic and contemporary religious writers, and in the ancient liturgical expression of its worship.     

SERGIUS BULGAKOV'S CRITIQUE OF N. F. FEDOROV'S TECHNOLOGIZED RESURRECTION (AND WHY IT STILL MATTERS FOR THE CHRISTIAN DIALOGUE WITH TRANSHUMANISM)

Sergius Bulgakov (1871–1944) was one of the centrally important Russian Orthodox theologians of the past century. His theological system (Sophiology) is among the most detailed and comprehensive attempts at a novel, Orthodox systematic theology developed in engagement with western philosophical and theological movements. His first major work of theology, Unfading Light (1917), incorporates an early Orthodox critique of the radical Christian transhumanism propounded by Nikolai Fedorovich Fedorov (1829–1903). Fedorov had developed an account of humanity's prospects for a technologically facilitated eschatology. The goals of this article are: (1) to provide a concise summary Fedorov's ideas on technologized resurrection; (2) to provide an overview of Bulgakov's sympathetic critique of Fedorov's model; and (3) to discuss the ongoing relevance of that critique vis-à-vis current and future Christian dialogue with the transhumanist movement.     

Book Reviews

Book reviewed in this article: Kaisamari Hintikka, The Romanian Orthodox Church and the WCC: 1961–1977 Eugene M. Skibbe, A Quiet Reformer: An Introduction to Edmund Schlink's Life and Ecumenical Theology. From a Gospel Voice in Nazi Germany to a New Vision of Christian Unity Gavin D'Costa, The Meeting of Religions and the Trinity     

Reading the writing on the wall: a textual analysis of Łódź graffiti

Abstract

This article traces the history of the involvement of the American Young Men's Christian Association (YMCA) with Russian-language publishing from its beginnings to the end of the twentieth century. During the period between the two world wars this was the primary source of Russian Orthodox theological and philosophical literature. In addition, it served as a catalyst for ferment within Orthodoxy by providing a forum for heated debate, especially in the pages of Put’, a unique interdisciplinary journal of Christian thought. The unique role of the YMCA Press in the Russian emigration has been noted in a variety of studies. However, such evaluations usually do not pay attention to the original Protestant leadership of this remarkable Orthodox publishing house, the political impact of its avowedly non-political efforts, and the recent activities of the YMCA Press in Russia and Ukraine after the end of communism. The Press played a major role in preserving an important aspect of prerevolutionary Russian culture in Western Europe during the Soviet period until the repatriation of this culture following the collapse of the Soviet Union. In this way, the Press contributed to the expansion and enrichment of Eastern Orthodox Christianity.

This publishing house for all these years has been giving to Russians living in Russia the real bread of life. … I really have to testify that the hunger for books is really a much greater hunger than the hunger for food. … The greatest help that we can receive is precisely the kind of help that was given to us by Paul Anderson. (Anderson, n.d.a, preface)     

Orthodox–Hussite Encounters

This article is a contribution to the ongoing debate about how the pan‐Orthodox vision of unity and the overall Christian vision of Christian unity are co‐related, following the Pan‐Orthodox Council in Crete in June 2016. The first section considers how modern Orthodox relations to ecumenism arose: in particular, how the vision of pan‐Orthodoxy and that of Christian unity were intertwined. The sections that follow concentrate on examples taken from Orthodox–Hussite relations.     

Orthodox–Reformed Dialogue and the Ecumenical Recovery of Theosis

Agreement about theosis in Orthodox–Reformed dialogues played a small but strategic role in the ecumenical recovery of the patristic doctrine of deification and its emergence as a locus of Reformed theology. Ecumenical dialogue helped dispel the idea that theosis is a distinctively Orthodox doctrine incompatible with the Western tradition. This idea was first propounded in the 19th century by Albrecht Ritschl, Ferdinand Kattenbusch, Adolf von Harnack, and others associated with the Ritschlian school. It was later appropriated by émigré Orthodox scholars. Orthodox–Reformed dialogue helped correct this and other misconceptions about theosis. This began informally in correspondence between Thomas F. Torrance and Georges Florovsky and continued in formal dialogue meetings. Orthodox–Reformed dialogue also highlighted patristic ways of thinking about salvation that were not then prominent in Reformed theology. However, as the Reformed participants consulted the works of John Calvin, they realized that he shared those patristic ways of thinking. Today, Reformed theologians are eager contributors to the ecumenical recovery of theosis. They increasingly discuss theosis as a doctrine native to the Reformed tradition.     

Orthodox Influences on Methodism

This article describes the influence of the Orthodox tradition on Methodism in the course of the development of the ecumenical movement. It relates the proposals made in the 1990s for an international dialogue between the traditions, proposals which have yet to be acted on. The article also describes a series of resonances between the two traditions that exist from earlier parallel developments, as well as emphases that have occurred independently but that can now be recognized as establishing commonalities that could be fruitful in later dialogue. Mention is made of commonality in the theological use of hymnody (Charles Wesley and St Symeon in particular) and of common emphases on trinitarian theology holiness/theosis, the divine image in human nature and on holistic mission.     

Volunteering,social ministry and ethical-behavioural attitudes in post-Soviet Russian Orthodox Christianity

This article explores the principles of volunteer mobilisation in social ministry and diaconal practices in contemporary Russian Orthodoxy. I focus on the main types of faith-based volunteer associations, assistance organisations and official Orthodox centres of social ministry that recruit volunteers. While analysing the mechanisms of attracting volunteers and the types of motivations, I identified two main models of organising communities and social groups: an authoritarian-mystical model and a socially open one. Ethical-behavioural preferences and attitudes determine the motivation of volunteers, as do gender, confessional and ideological-political factors. The analysis is based on both empirical data obtained through interviews with parish priests, organisers of church-based assistance organisations and volunteer associations, and homiletic theological and moral-didactic literature produced within Russian Orthodox Church circles and in official Church documents. I also consider the motivation of volunteers and their ethical-behavioural attitudes in the Russian Orthodox theological context. The article also analyses theological approaches in Russian Orthodoxy, inspired by modern developments in psychology, including self-determination theory and psychological autonomy, as well as ‘humanitarian-anthropological theology’.     

Does the Long‐Contested Question of Orthodox Ecumenism Remain Open after Crete?

The article explores whether the Orthodox Council of Crete (2016) resolved longstanding tensions within Orthodoxy over ecumenism. The article first attempts to pinpoint the substance of the disagreement. The anti‐ecumenist position, the article claims, rests on a dogmatic belief that a communion formally separated from the Orthodox Church can only continue to lose grace and the ecclesial gifts of the Spirit, while ecumenists hold that another communion might recover or increase in such gifts even prior to formal reunification with Orthodoxy. The article then explores the much‐disputed use of the word ‘church’ for other Christian communions in the document ‘Relations of the Orthodox Church with the Rest of the Christian World’. If it is true, as many on both sides of the controversy have suggested, that the Council formally affirmed the pro‐ecumenist position, does this make anti‐ecumenism a no longer viable Orthodox stance? This depends on the Council’s status, a further contested matter on which the article concludes with some tentative reflections.     

SETTING FREE THE MOTHER BIRD: ON READING A STRANGE TEXT

Deuteronomy 22:6–7 has been used in recent theological discussions of environmental ethics. Earlier traditions of interpretation (Jewish and Christian) suggest the further possibility of reading it as a text about how to read texts and about the nature and function of law. This article examines, and offers a contemporary Christian reappropriation of, these traditions of interpretation. The focus is on how the confrontation with the vulnerable other as a locus of divine revelation interrupts and transforms relations of use and exploitation. It is argued that in a Christian reading of the bird's‐nest precept Christ “does what the precept does”.     

The Theology of Atonement in Eastern Orthodoxy and Lutheranism Viewed Through Hymnody

Abstract : The last twenty years have seen a resurgence in dialogue between Lutheranism and Eastern Orthodoxy, especially as the dialogue pertains to deification, known as theosis. For Eastern Orthodox Christians, theosis is one way to describe atonement. This paper approaches the theology of atonement through the lens of each tradition's hymnody. Although the images in the hymns are not identical, their themes are similar enough to reinforce the present‐day dialogue between these two traditions.