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Journal articles on the topic 'Orthodox Eastern Theology'
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1
Olson, Roger E. "Deification in Contemporary Theology." Theology Today 64, no. 2 (July 2007): 186–200. http://dx.doi.org/10.1177/004057360706400205.
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Although the concept of theosis, or deification, is usually associated with Eastern Orthodoxy, it has enjoyed an ecumenical renaissance in modern and contemporary Christian theology. Nevertheless, not all uses of the idea are equal; some fall short of its full significance in Orthodox soteriology. Within Orthodox theology deification has become the cause of some debate. The Palamite essence/energies distinction is essential if the idea of deification is not to lead to panentheism.
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Alexandrov, Emile. "The Neoplatonic Substructure of Russian Orthodox Iconography and Theology." Journal of Visual Theology 5, no. 2 (2023): 135–50. http://dx.doi.org/10.34680/vistheo-2023-5-2-135-150.
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This paper aims to uncover the underlying Neoplatonic ideas embedded in Russian Orthodox iconography and theology. The focus is on two earlier figures of Neoplatonism, namely, Iamblichus and Plotinus. In Iamblichus, his determination of religious practices or theurgy as imperative for union with God is emphasised. This includes his utilisation of symbols and icons for heightening the worshipper’s faith, a practice that Russian Orthodoxy largely appropriated into a Christian context. However, the understanding of Beauty that both Iamblichus and Russian Orthodoxy incorporated is propelled out of Plotinus’ ontology set in the Enneads. The suffusion of Plotinean ontology and Iamblichean theurgy resulted in the Orthodox portrayal of a divine ladder symbolising assimilation with God. This theological symbolism is markedly adopted by central figures of Eastern Orthodox theology and artistically rendered in Orthodox icons, such as the 12th-century icons Ladder of Divine Ascent and the Faith, Hope, and Love. Both icons are also closely intertwined with the theological texts of Eastern Orthodoxy, especially the Philokalia, which is permeated with Neoplatonic themes that portray a deep historical trajectory of influence that this paper hopes to have better elucidated.
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Binns, John. "Andrew Louth, Introducing Eastern Orthodox Theology." Theology 117, no. 5 (August 7, 2014): 377–78. http://dx.doi.org/10.1177/0040571x14537592g.
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이문균. "Ecological Relevance of Eastern Orthodox Theology." Korea Presbyterian Journal of Theology ll, no. 41 (July 2011): 189–213. http://dx.doi.org/10.15757/kpjt.2011..41.008.
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Patru, Alina. "Theological Valorization of the Other from an Orthodox Christian Perspective: Dorin Oancea’s Model of Theology of Religions in Relation to Social and Theological Developments of Modernity." Religions 13, no. 6 (June 15, 2022): 552. http://dx.doi.org/10.3390/rel13060552.
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This paper analyzes the model of theology of religions elaborated by the Romanian Orthodox theologian Dorin Oancea and highlights the possibilities for openness towards other religious realms and for real theological validation of non-Christian religions. It focuses both on the modern premises of this model and on the ways in which the author ensures its continuity inside the Tradition and its acceptance within the Orthodox-Christian world. Dorin Oancea’s construct, a unique system of pluralistic inclusivism, elaborated by an Orthodox theologian who wants to remain aligned with the Eastern Orthodox patristic and traditional theological thinking while still addressing current topics by means of contemporary instruments and present-day language, is a valuable example of religious change that takes place within Orthodoxy, which is regarded as a traditional branch of Christianity. This paper identifies forms of theological newness in Dorin Oancea’s manner of addressing the challenges of present times in relation to the dynamics of the field of theology of religions and of Orthodox theology.
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Hwang, Tsung-I. "A Tentative Proposal to Use Orthodox Theological Relational Selfhood as an Alternative for Confucian-Influenced Chinese Evangelicals." Religions 12, no. 5 (May 1, 2021): 321. http://dx.doi.org/10.3390/rel12050321.
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Eastern Orthodox Christianity and Chinese evangelicals have rarely interacted. Even if it seems that Eastern Orthodox Christianity and its theology have hardly influenced Chinese evangelicals in the past, this article demonstrates the possibility that Orthodox theology can still indirectly transform Confucian-influenced Chinese evangelicals. Moltmann, a great contemporary Protestant theologian, is influenced deeply by Stăniloae, a great modern Eastern Orthodox theologian, particularly in the development of social trinitarian theology in Eastern Orthodox heritage. Moltmann argues that social trinitarian anthropology can prevent the social and individual problems appeared in the societies shaped by either individualism or collectivism. Selfhood is one academic language used to discuss this relationship between the self and society. Despite modernization and westernization, contemporary Chinese people are still deeply influenced by Confucian models of relational selfhood. Even for Chinese evangelicals who had converted years ago, their way of thinking and behavior might be as much Confucian as biblical. The Confucian-influenced collectivist mindset may lead to problematic selfhood and more challenging interpersonal relationships. This article uses Orthodox theology via Moltmann’s social trinitarian, Stăniloae-inspired approach to develop an alternative relational selfhood for contemporary Chinese Christians.
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Rennie, Bryan. "Mircea Eliade’s Understanding of Religion and Eastern Christian Thought." Russian History 40, no. 2 (2013): 264–80. http://dx.doi.org/10.1163/18763316-04002007.
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This article introduces Mircea Eliade. His biography and his understanding of religion are outlined and the possibly formative influence of Eastern Orthodoxy is considered, as are recent publications on the issue. His early essays present Orthodoxy as a mystical religion in which, without some experience of the sacred, profane existence is seen as meaningless and he later identified this same basic schema in all religion. Orthodox theologians Vladimir Lossky and Dumitru Stăniloae are inspected for similarities to Eliade. Ten consonances between Eliade’s thought and Orthodox theology are considered. However, dissonances are also noted, and for every potential Orthodox source of Eliade’s theories there is another equally credible source, causing a controversy over the formative influences of his Romanian youth as opposed to his later Indian experience. It is suggested that Eliade gained insight from Orthodoxy, but that this was brought to consciousness by his sojourn in India. Theology in the form of categorical propositions is present in the Eastern Church but exists alongside other equally important expressions in the visual, dramatic, and narrative arts. The Eastern Church as a multi-media performative theater prepared Eliade to apprehend religion as inducing perceptions of the “really real”—creative poesis exercising a practical influence on its audience’s cognitions. Orthodoxy is a tradition in which categorical propositions had never come to dominate the expression of the sacred, and Eliade wrote from a vantage point on the border, not only between East and West, but also between the scholar and the artist.
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Schreiter, Robert. "Book Review: Eastern Orthodox Mission Theology Today." Missiology: An International Review 14, no. 4 (October 1986): 510–11. http://dx.doi.org/10.1177/009182968601400415.
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Constantelos, Demetrios J. "Book Review: Eastern Orthodox Mission Theology Today." International Bulletin of Missionary Research 11, no. 1 (January 1987): 45–46. http://dx.doi.org/10.1177/239693938701100127.
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TUCĂ, Nicuşor. "KENOTIC THEOLOGY IN THE EASTERN CHURCH HYMNS." Icoana Credintei 7, no. 14 (June 6, 2021): 13–19. http://dx.doi.org/10.26520/icoana.2021.14.7.13-19.
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The hypostatic or personal union (enosis ipostatiki) is the wreath and the bond between man and God. The consequences of the hypostatic union form the object of most of the hymns from the cultic treasure of the Eastern Church. The theandric person of our Saviour Jesus Christ is intrinsically present under one form or the other in all the hymns of our Church. Kenosis represents one of the consequences of the hypostatic union and a profound expression of God’s supreme love for mankind. The Orthodox teaching - both in dogma and in divine service - is against a radical kenosis that would nullify the sense of Jesus’ Embodiment as overflowing of the divine energies in the world and in mankind.
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Sonea, Cristian. "Missio Dei – the contemporary missionary paradigm and its reception in the Eastern Orthodox missionary theology." Review of Ecumenical Studies Sibiu 9, no. 1 (April 25, 2017): 70–91. http://dx.doi.org/10.1515/ress-2017-0006.
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Abstract The purpose of this paper is to analyse the reception of the missio Dei paradigm in the Eastern Orthodox theology of mission. We will start with a short presentation of the genesis of the concept, and we will continue with its reception in the Protestant and Roman Catholic theology, as well as in the Eastern Orthodox thinking. The paper attempts to demonstrate that the contemporary way to understand the missionary theology and practice is in accordance with the Orthodox traditional missionary theology. At the same time, the article emphasizes the fact that the reception of missio Dei is connected with the view that different ecclesiastical bodies have about church itself. The conclusion includes some practical remarks about ways of applying the concept in the contemporary ecumenical missiology and in the field of spiritual missiology.
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Шимко, Тім. "Divine Incomprehensibility in Eastern Orthodoxy and Reformed Theology." Theological Reflections: Eastern European Journal of Theology 19, no. 1 (May 27, 2021): 15–26. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.1.
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This article examines the views of the Eastern Orthodox and the Reformed on the subject of divine incomprehensibility. The two regard God to be entirely incomprehensible, but differ in the way that he can be known or experienced. The Eastern Orthodox maintain that God is not ultimately known intellectually but experienced mystically. Mystical experience, according to this view, is theology par excellence. The key means by which this mystical experience is enjoyed is theosis, or deification. The Reformed, on the other hand, eschew mystical experience and instead focus on the archetypal/ectypal distinction. God cannot be known as he is in himself (archetypal theology), but as he reveals himself to his creation (ectypal theology). Ectypal theology is not identical to, nor intersects at any point with, archetypal theology. It is, instead, analogous to it. With these different views on divine incomprehensibility, this article also briefly considers how these views affect other areas of study in theology (such as anthropology, hamartiology, soteriology, and pneumatology).
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Coman, Viorel. "Revisiting the Agenda of the Orthodox Neo-Patristic Movement." Downside Review 136, no. 2 (April 2018): 99–117. http://dx.doi.org/10.1177/0012580618770381.
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The Neo-Patristic movement’s program to liberate Orthodox theology from the influences of Western scholasticism is one of the many reasons that explain the consolidation of anti-Western feelings in some Orthodox circles today. Although the basic principles of the Neo-Patristic movement could represent, if misunderstood, a source of inspiration for the fundamentalist groups, this article argues that the position of the Neo-Patristic direction vis-à-vis the West cannot be reduced to its efforts to free theology from scholastic influences. To support this argument, the article turns to Dumitru Stăniloae, a leading Neo-Patristic figure, and shows that his theological program has been guided by two main axes: on the one hand, the quest for an authentic restauratio patristica in Orthodoxy, which frees theology from Western scholastic influences and restores the ethos of Eastern Christianity; one the other hand, a genuine interest to engage himself in a constructive dialogue with contemporary Western theology.
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Aagaard, Anna Marie. "Book Review: Eastern Orthodox Christianity: A Western Perspective, Eastern Orthodox Theology: A Contemporary Reader." International Bulletin of Missionary Research 29, no. 1 (January 2005): 52–53. http://dx.doi.org/10.1177/239693930502900129.
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Crace, Benjamin D. "Towards a Global Pneumatological Awareness." Journal of Pentecostal Theology 30, no. 1 (September 21, 2020): 123–44. http://dx.doi.org/10.1163/17455251-bja10007.
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Abstract Eastern forms of Christianity are being mined as possible sources for deepening and renewing Pentecostal-Charismatic theology, particularly its pneumatology. While applauding these efforts, this article suggests that such strategies are myopically focused on Eastern Orthodoxy while ignoring the riches of Oriental Orthodoxy, the Coptic Orthodox legacy in particular. By providing comparative accounts of Coptic practices of the charismata with the author’s experience within the neo-charismatic milieu, the essay surveys points of contact to heighten interest and underscore potential avenues of pneumatic inquiry.
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Hancock-Stefan, George, and SaraGrace Stefan. "From the Ivory Tower to the Grass Roots: Ending Orthodox Oppression of Evangelicals, and Beginning Grassroots Fellowship." Religions 12, no. 8 (August 4, 2021): 601. http://dx.doi.org/10.3390/rel12080601.
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When considering the relationship between the Eastern Orthodox Church and the Evangelical Church, can we both celebrate progress towards unity, while acknowledging where growth must still occur? Dr. George Hancock-Stefan, who fled the oppressive communist regime of Yugoslavia with the rest of his Baptist family, now frequently returns to Eastern Europe to explore topics of modern theology. During these travels, he has recognized a concerning trend: the religious unity and interfaith fellowship celebrated in Western academia does not reach the Eastern European local level. This is primarily due to the fact that Orthodoxy is a top to bottom institution, and nothing happens at the local level unless approved by the top. This lack of religious unity and cooperation at the local level is also due to the fact that the Eastern Orthodox Church claims a national Christian monopoly and the presence of Evangelicals is considered an invasion. In this article, Dr. Hancock-Stefan unpacks the history of the spiritual revivals that took place in various Eastern Orthodox Churches in the 19th–20th centuries, as well as the policies established by the national patriarchs after the fall of communism that are now jeopardizing the relationship between Orthodox and Evangelicals. By addressing this friction with candor and Christian love, this article pleads for the Orthodox Church to relinquish its monopoly and hopes that both Orthodox and Evangelicals will start considering each other to be brothers and sisters in Christ.
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Marshall, Bruce D. "Ex Occidente Lux? Aquinas and Eastern Orthodox Theology." Modern Theology 20, no. 1 (January 2004): 23–50. http://dx.doi.org/10.1111/j.1468-0025.2004.00241.x.
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Wybrew, Hugh. "Introducing Eastern Orthodox Theology, written by Andrew Louth." Ecclesiology 12, no. 3 (October 13, 2016): 376–77. http://dx.doi.org/10.1163/17455316-01203012.
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Gallaher, Brandon. "Christ as the Watermark of Divine Love: Expanding the Boundaries of Eastern Orthodox Ecumenism and Interreligious Encounter." Theology Today 78, no. 4 (December 22, 2021): 396–407. http://dx.doi.org/10.1177/00405736211049567.
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The article is a personal theological reflection on ecumenism and inter-religious dialogue by one of the commission of drafters of the Ecumenical Patriarchate's 2020 social teaching text For the Life of the World: Toward an Orthodox Social Ethos (=FLOW). The text argues that FLOW, despite being innovative for Orthodoxy, needs its boundaries expanded theologically. The section on Christian ecumenism is still quite conservative in character. It acknowledges that the Orthodox Church is committed to ecumenism but it does not explicitly acknowledge the ecclesiality of non-Orthodox churches. The author puts forward a form of qualified ecclesiological exclusivism that affirms that non-Orthodox churches are tacitly Orthodox containing “a grain of Orthodoxy” (Sergii Bulgakov). Strangely, FLOW's section on inter-religious dialogue is much more radical than its section on ecumenism. The author builds theologically on FLOW's positive affirmation of other religions as containing “seeds of the Word”, in particular, Islam containing ‘beauty and spiritual truths' and Judaism as being Orthodoxy’s “elder brother.” The essay ends by sketching a Trinitarian theology of other religions drawing on ideas from Maximus the Confessor, Bulgakov, Hans Urs von Balthasar and Raimundo Panikkar amongst others.
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Lagunov, Aleksey A. "Apologetic and educational tasks of Orthodox theology in regards to F. M. Dostoevsky’s spiritual insights (on the occasion of the 200th anniversary of the writer’s birth)." Issues of Theology 3, no. 4 (2021): 507–16. http://dx.doi.org/10.21638/spbu28.2021.404.
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The article attempts to define the most important tasks of modern Orthodox theology by analyzing the spiritual insights of the great Russian writer and philosopher F. M. Dostoevsky. The thinker wrote about the need to educate the Russian people in a Christian spirit in order for them to fulfill their worldwide mission. Russian university theology today is being formed in the conditions of worldview, ideological and religious pluralism. Differentiation of theological science and education on the basis of confessions is optimal in the current situation according to the author of the article. For Orthodox theology, the theoretical and methodological foundation should be, first of all, Holy Scripture and Holy Tradition, the richest experience of Eastern Christianity transmitted to Ancient Rus by Byzantium, patristic works and the works of a great many brilliant Orthodox theologians. Also, the spiritual and intellectual achievements of Russian religious philosophers, who, not without mistakes, strove to transfer the richest heritage of Orthodox thought into the secular language should be included. The analysis of Dostoevsky’s literary works, diaries, and notebooks, one of the most distinctive representatives of Russian metaphysics, determined the conclusion of the author of the article that for modern Orthodox theology, the most important tasks are apologetic and enlightenment. They are aimed at protecting the Christian faith from the multitude of myths that developed during the period of apostasy. In addition, these tasks are meant to cultivate knowledge about Orthodoxy and other traditional religions for Russia, both among young people and the older generations.
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Gaillardetz, Richard R. "Can Orthodox Ethics Liberate? A Test Case for the Adequacy of an Eastern Ethic." Horizons 17, no. 1 (1990): 60–75. http://dx.doi.org/10.1017/s0360966900019721.
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AbstractThis article evaluates the adequacy of Orthodox ethics by examining Orthodoxy's response to questions of social justice as they have been raised by the churches of the third world.The Eastern tradition is skeptical of such phrases as “structures of injustice” because it is improper to speak of sin with regard to structures. This does not mean that Orthodoxy is insensitive to questions of social justice, but rather that such questions can only be properly addressed by a personalist ethic grounded in trinitarian theology. It is trinitarian theology that provides the foundation for an understanding of love, community, and human relationship which demands relationships of mutuality and reciprocity and rejects all forms of human domination. This ethic is arrived at by an examination of the mode of being of the triune God in which all Christians participate, a mode of being that is both personal and communal. Orthodox ethics, while still in need of development with regard to the problems of concrete moral decision-making, offers a rich theological foundation often lacking in the more philosophical-ethical tradition of the West.
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Coman, Viorel. "Orthodox Neo-Patristic Theology and the West." Journal of Eastern Christian Studies 74, no. 3-4 (December 28, 2022): 262–78. http://dx.doi.org/10.1163/17831520-20220021.
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Abstract This article reflects on Stăniloae’s engagement with Karl Barth’s approach to Orthodox Christianity and delineates its most important consequences in terms of pneumatology. The article argues that Barth’s critique of Orthodoxy’s sacramental ecclesiology gave the Romanian theologian the occasion to expand his reflections on the role of the Holy Spirit in the Church, as well as to emphasize some aspects of Eastern pneumatology that would remain unexplored otherwise. In so doing, Stăniloae’s theology offers a detailed picture of the Neo-Patristic movement’s interaction with Western theology.
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Papp, Miklós. "A lelkiismeret fogalma az ortodox etikában." Sapientiana: a Sapientia Szerzetesi Hittudományi Főiskola folyóirata 14, no. 2 (2021): 35–56. http://dx.doi.org/10.52992/sap.2021.14.2.35.
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The idea of conscience is a key concept in both Western and Eastern theologies. Beyond fundamental similarities in content, the specific accents in Eastern Orthodox theology are also worth considering. Here, the phenomenon of conscience is never simply treated as an ethical, philosophical or psychological entity, but the patristic, liturgical and spiritual dimensions are also an essential part of the discussion, which is in this manner always theonomous. Instead of a law-centered approach, Orthodox theology is personalistic and liturgical: conscience is the sanctuary of an encounter with God. It is God’s gift, yet it needs training within an ecclesial setting with the help of prayer, the theology of the fathers, Christian ascetic practices, the affective ethics of the liturgy, the contemplation of icons and the recital of Church hymns.
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Knight, Christopher C. "AN EASTERN ORTHODOX CRITIQUE OF THE SCIENCE-THEOLOGY DIALOGUE." Zygon® 51, no. 3 (August 10, 2016): 573–91. http://dx.doi.org/10.1111/zygo.12269.
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Bates, Dana. "Towards a Humanistic Theology of Youth Development: growing through the work of the Romanian theologian Dumitru Staniloae." Journal of Youth and Theology 5, no. 2 (January 27, 2006): 9–28. http://dx.doi.org/10.1163/24055093-90000148.
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This article will introduce to an international and ecumenical audience the Romanian Orthodox theologian Dumitru Staniloae and the Eastern Orthodox approach to salvation. By then correlating Staniloae's theology with current development theories it will demonstrate Orthodoxy's importance for issues young people's development and participation in society, primarily in developing countries. This will be accomplished by correlating Staniloae's Trinitarian theology with two increasingly important development test cases: increasing social capital and reducing corruption. A critical theme to be explored is Orthodoxy's ability to bridge the conceptual chasm between humanistic concerns of the development world (natural theology), and those of salvation and redemption (revealed theology) with several concomitant practical implications for youth work spelled out.
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Stanciu, Teofil. "Human Rights in Two Eastern Orthodox Official Documents: An Analysis from a Public Theology Perspective." Perichoresis 20, no. 5 (August 20, 2022): 59–72. http://dx.doi.org/10.2478/perc-2022-0030.
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Abstract This paper represents a critical analysis of Eastern Orthodox perspective on Human Rights in two important official documents issued by some of the most prominent patriarchates: Moscow and Constantinople. They are compared and looked at from a public theology’s point of view as outlined by Max Stackhouse. At the same time, in this article it will be emphasized the fact that the same Eastern Orthodox theological tradition is to be credited for two significantly different approaches on the topic at hand. The recorded differences are to be interpreted in such a manner as to account for a possible paradigm shift in Orthodox ‘rights talk’. But this shift is more evident in contact with Western environment where the Eastern Orthodox Christian tradition is just one of the religious and public voices in a pluralist, globalized and secularized society.
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Augustine, Daniela C. "The Spirit in Word and Sacrament." Journal of Pentecostal Theology 29, no. 1 (February 17, 2020): 56–72. http://dx.doi.org/10.1163/17455251-02901004.
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This article offers a constructive exploration of Eastern Orthodox liturgical pneumatology’s potential contributions toward the development of Pentecostal liturgical theology. It highlights two main themes: the organic continuity between word and sacrament as a proclaimed and ‘choreographed’, communally-enacted theology; and the catechetical significance of ‘visualized theology’ or ‘theology in images’ within the context of worship in the Spirit, constituting the life of the church as a continual Pentecost.
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Sizov, Sergey. "On the Influence of Platonism on Christian Theology." Ideas and Ideals 13, no. 2-2 (June 15, 2021): 418–30. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-418-430.
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This study is devoted to outlining the influence of Platonism on Orthodox theology. Platonism, understood in a broad sense, is traditionally associated with Orthodox theology, but this connection itself remains not described sufficiently, which creates a number of difficulties. The last is represented by a scientific tendency to build historical and philosophical concepts, which do not correspond to facts, but also create such perspectives that lead to further misconceptions. This includes the idea that Platonism is more expressed in Eastern theology, and Aristotelianism in Western (or vice versa), the idea of theological disputes as conflicts of philosophical traditions, etc. The influence of the Platonic tradition was expressed in the works of many famous authors, for example, Origen, Evagrius Ponticus and Pseudo-Dionysius, but this fact still did not receive proper analysis in the scientific community. So, although all these authors adopted some of platonic conceptions - they were condemned by the Orthodox Church, then their concepts were adopted and modernized, and only then they were written in Orthodox theology. Platonism is definitely connected with Orthodox theology, but primarily because of the philosophical language and in lesser degree due to Platonic concepts. In Russian religious thought Platonism is becoming more and more popular thanks to Soloviev’s sophiology and German idealism, however, this philosophical and theological conceptions were condemned by Russian orthodox councils, remaining mostly in writings of individual philosophers and researchers. Thus, we believe that reference to “Christian Platonism” in order to explain the whole system of orthodox theology is unjustified. But, on the other hand, philosophical and theological systems (such as, for example, the philosophy of S. N. Bulgakov or Gaius Marius Victorinus) may well have this name.
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Tataryn, Myroslaw. "Sergei Bulgakov: Eastern Orthodoxy engaging the modern world." Studies in Religion/Sciences Religieuses 31, no. 3-4 (September 2002): 313–22. http://dx.doi.org/10.1177/000842980203100304.
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This paper argues that the Russian Orthodox theologian, Sergei Bulgakov (1871-1944), offers a unique engagement with the modern world and thus challenges a reified view of traditional Christian doctrine. Bulgakov's approach demonstrates that the doctrine of the Incarnation (as any doctrinal formulation) must be recognized as an attempt at understanding an ultimate truth (Divine Sophia) within a limiting context (earthly Sophia). Thus, although admitting the centrality of the Chalcedonian formula, theology must offer an interpretation and translation of its insights into the questions and dilemmas of the contemporary world. This open-ended approach is then applied both to Incarnational and ecumenical theology.
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Nasrallah, Rima, Martien E. Brinkman, Heleen Murre-Van den Berg, and Marcel Barnard. "Itinerant Feasting: Eastern Christian Women Negotiating (Physical) Presence in the Celebration of Easter." Exchange 42, no. 4 (2013): 319–42. http://dx.doi.org/10.1163/1572543x-12341283.
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Abstract This article looks at the particular way in which Lebanese women, who originally come from Antiochian Orthodox and Maronite Churches and by marriage join the Protestant Church, construct and experience their Easter celebration. Starting with the bodily experience of the feast, it analyses how each liturgical context orients and temporally locates the women. It explains how the engagement of the body relates to the material experience of presence. Constantly moving between the different celebrations the women considered create a personal symbolic network where their perception of Christ’s presence and absence is challenged. The article suggests that in this weaving of the feasting experiences the women perform their liturgical and sacramental theology; a theology of negotiation mirrored in the resurrection narrative of Mary at the tomb.
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Sonea, Cristian. "The Missionary Formation in the Eastern Orthodox Theological Education in Present Day Romania." Transformation: An International Journal of Holistic Mission Studies 35, no. 3 (July 2018): 146–55. http://dx.doi.org/10.1177/0265378818803063.
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The article presents the current missionary formation in the Romanian Orthodox Church. I evaluated the national curricula from the faculties of Orthodox Theology, following the missionary orientated topics in each subject, and I analyzed the curricula of Missiology taught in the faculties.The article underlines the relation between the content of the Missiology curriculum and the historical context in which the Orthodox Church in Romania developed, and it explains why there are both innovative and conservative themes within the curriculum. Finally, the specificities of the orthodox missionary formation in Romania are emphasized, such as the spiritual education, the central place of the liturgy, and the focus on internal mission.
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Shymanovych, Andrii. "Christos Yannaras's View on the History of Western Theology from St. Augustine to Nietzsche." Theological Reflections: Eastern European Journal of Theology 20, no. 2 (January 14, 2023): 103–14. http://dx.doi.org/10.29357/2789-1577.2022.20.2.8.
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The article analyzes the anti-Western and radically anti-ecumenical theology of the Greek Orthodox thinker Christos Yannaras and his idea of gradual centuries-old deviation of Western theology from the authentic tradition of the early Church Fathers. The study touches upon such subjects as intellectual influences on the process of formation of Yannaras’s thought, the role of the apophatic mystical tradition in Christian theology, and the basic roots of his radical anti-Scholasticism. The article also contains the detailed survey of Yannaras’s analysis of Friedrich Nietzsche’s ‘God is dead’-concept as the natural final point of the Western intellectual discourse’s degradation and dechristianization. There’s also a set of counterarguments from Yannaras’s opponents – Eastern Orthodox theologians Pantelis Kalaitzidis and Vasilios Makrides – who stand for dialogue, openness, ecumenical activity and inclusiveness of the modern Orthodox Church and reject any attempts of its intellectual self-isolation and solipsization.
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Vasiliev, Aleksey. "Methods of academic theology (pro et contra of Bernard Lonergan)." Issues of Theology 3, no. 2 (2021): 254–66. http://dx.doi.org/10.21638/spbu28.2021.208.
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The article is devoted to the development of special aspects of the methodology of academic theology, determined by the internal methods of Orthodox dogmatic theology. The development of methods of theology is becoming an urgent problem of academic theology in the modern Russian educational space in connection with the approval of the Higher Attestation Commission of the new specialty 26.00.01 “Theology”. Taking into account the specifics of the subject of theology as a new academic discipline, problematic questions remain on the applicability of the research methods of the humanities and natural sciences in it. A separate task is to develop our own method of Orthodox theology. The experience of foreign theology includes not only hermeneutical methods, conditioned by textual research, but also epistemological methods conditioned by the research of the meaning and structure of the theological cognition of reality. The foreign experience contains several developments by authors, one of which is the methodological approach of Bernard Lonergan, described in the work Method in Theology. Lonergan’s method has a neo-Thomistic origin, therefore it is not able to reflect the notion fundamental for Orthodox theology — irreducibility of the hypostatic existence of God and man to the existence of the same entities. This is largely due to the Western problem of the Latin theological inculturation of the Eastern concept of “hypostasis”, created on the basis of Greek-language ancient philosophy. However, the humanitarian potential of Lonergan’s method allows the theologian to systematize and structure the sequence of cognitive operations when performing a wide range of theological studies. The principle of hypostasis, which preserves the fullness of Orthodox theology in academic theology, is followed by the method of antinomination of theological judgments, created by Chalcedonian theology to express the hypostatic unity of incompatible entities.
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Ladas, Ioannis. "Expanding Engelhardt’s cogitation: Claim for Panorthodox Bioethics." Conatus 3, no. 2 (December 31, 2018): 9. http://dx.doi.org/10.12681/conatus.19397.
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In June 2018 the Texan philosopher and distinguished bioethicist Tristram Engelhardt, Jr. crossed the great divide to meet his maker, as he would probably put it. His work remains till now the most systematic effort to fully revise Bioethics based on the doctrines of the Orthodox Christian theology, while it is also apreciseaccount ofEthics and Bioethics in the “after God” era. Engelhardt was anexcellent master of ancient Greek, medieval, western and eastern philosophy, and after heconverted from the Roman Catholic to the Eastern Orthodox Church – officially the Orthodox Catholic Church – he indulged in the works of the Holy Fathers andbecame greatly influenced by them. This is clearlymanifest in his views and continuous reference to Fathers and Ecclesiastical Writers. His conversion crucially influenced not only his bioethical views, but also his entire philosophical system. This magnificent journey obviously turned the Texan philosopher into a true Theologist – not in the academic sense, but in the one the Orthodox Catholic Church accepts, according to which “a Theologist is a person of God, from God, before God and speaks to praise God”. Engelhardt was not the first to deal with bioethical issues under the spectrum of Orthodox Theology, but he was the first to unravel both secular and Western-Church Bioethics and suggest a totally different version of Bioethicsbased on the principles of Orthodox ethics, the ceremonial and esoteric life of the Orthodox Church, having previously made himself a true communicant of both the paternal tradition and dogmatic teaching.
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Sodomora, Pavlo. "St. Thomas Aquinas in Ukrainian Orthodox Schools." Hybris 44, no. 1 (March 30, 2019): 21–31. http://dx.doi.org/10.18778/1689-4286.44.02.
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Ukrainian philosophical thought has been developing under the influence of several philosophical streams. Being influences by Orthodox tradition mainly, Church has always been at the forefront of any political campaign conducted on Ukrainian terrain. The level of education plays a key role in the process of cultural development of any country. Western part of Ukraine, comparing to its Eastern counterpart, had better access to education and information due to Catholic Church predominance in the region. The article intends to investigate the scholastic and patristic thought and its reproduction by Ukrainian cultural environment via various European teaching systems. Ukraine has been developing in a broad European context and this is why it could not have been deprived of influential teachings. But Russian imperialistic, and later communist ideology was hindering constantly the deployment and development of many ideas that were important for European philosophy. Together with Eastern theology, which was based mainly on works of Damascenus, Aristotelian traditions were introduced in Ukrainian schools gradually, and based on Aristotle’s works, theology of St. Thomas was taught. Prominent Ukrainian thinkers were influenced by many scholastic philosophers, including St. Thomas Aquinas. Aquinas’ influence is apparent in later thinkers.
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Davydov, Oleg. "Reception of Analogy of Being in Contemporary Eastern Orthodox Theology." Dialog 56, no. 3 (September 2017): 290–97. http://dx.doi.org/10.1111/dial.12340.
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Fox, Christina. "Book Review: Introduction to Eastern Patristic Thought and Orthodox Theology." Pacifica: Australasian Theological Studies 6, no. 3 (October 1993): 343–44. http://dx.doi.org/10.1177/1030570x9300600310.
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Coman, Viorel. "Sustainable Development: Insights from an Eastern Orthodox Theology of Creation." Analecta of the UCU. Theology 9 (December 20, 2022): 165–82. http://dx.doi.org/10.47632/2075-4817-2022-9-165-182.
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BĂLAN, Dragoș Corneliu. "DESCRIPTION AND EVALUATION REGARDING THE HOLY MYSTERY OF PRIESTHOOD IN ROMAN CATHOLICISM." Icoana Credintei 7, no. 14 (June 6, 2021): 27–36. http://dx.doi.org/10.26520/icoana.2021.14.7.27-36.
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The central difference between the Orthodox teaching and the Catholic one regarding the Church comes from the conception regarding its foundation. In the Catholic conception, the visible Church was founded before the Pentecost, on the testimony of Saint Peter the Apostle, and at Pentecost only the invisible Church would have been added. The entire conception about the hierarchy, in the Roman Catholic Church, is strictly juridical. In reality, as the Orthodox theology testifies, the essence of the ecclesial hierarchy is charismatic, not juridical. This is what the great difference to the Catholic teaching consists in. The Eastern theology makes no abstraction of jurisdiction and canon law, yet, jurisdiction depends on grace, not grace on jurisdiction, contrary to what some Western Church theologians would suggest in certain works such as those belonging to the Western Theology.
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Japundžić, Antun. "Ecclesiology of Ioannis Zizioulas Through the Prism of “Liturgical” and “Therapeutic” Ecclesiology." Crkva u svijetu 57, no. 4 (December 13, 2022): 653–67. http://dx.doi.org/10.34075/cs.57.4.9.
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Contemporary Eastern Orthodox theologian, Ioannis Zizioulas, is certainly one of the most prominent theologians of the modern times considering his great work as well as the depth of his thought. Although his work explores a spectrum of theological ideas, this paper brings his ecclesiology into light from a point of view of “liturgical” and “therapeutic” ecclesiology, which Zizioulas recognizes within the eastern tradition as two types of ecclesiology that are intertwined and therefore cannot be separated one from the other. Thus, this paper examines Zizioulas’ work in the context of the contemporary Greek Orthodox theology and puts forward his interest and view on ecclesiology with an aim to illustrate the “liturgical” and “therapeutic” dimension of ecclesiology that is present in his work and thought which are based fairly on patristic theology. Along these lines, this paper presents his ecclesiological concept right through the prism of “liturgical” and “therapeutic” ecclesiology.
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Kalaitzidis, Pantelis. "New trends in Greek Orthodox theology: challenges in the movement towards a genuine renewal and Christian unity." Scottish Journal of Theology 67, no. 2 (April 3, 2014): 127–64. http://dx.doi.org/10.1017/s0036930614000039.
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AbstractTheology in Greece today is the outcome of a long and complex historical process in which many different, and even contradictory, trends and theological proclivities have converged and continue to converge, thereby defining its shape and agenda. The present article tries to provide, in four sections, both a descriptive and critical account of this complex and fascinating history.Among these trends, a decisive role is attributed in the first section of the paper to the so-called ‘generation of the 1960s’ (including among others pre-eminent Greek theologians such as Metropolitan of Pergamon John D. Zizioulas, Christos Yannaras, Nikos Nissiotis, Fr John Romanides, Panagiotis Nellas), a Greek theological movement for renewal inspired mainly by the theology of the Russian diaspora and the call to ‘return to the Fathers’, which was instrumental in shaping contemporary Orthodox theology both in Greece and outside the Greek-speaking world.In the second section are given the reactions to and criticism of the ‘theology of 1960s’. There were strong disputes and rejection on the one hand by conservative Greek academic and ecclesiastical circles, and on the other hand from the opposite progressive side (mainly the professors of the Theology School of Thessaloniki University during the 1990s), which accused this theological movement of conservatism and anti-Westernism.The emergence of the agenda initiated by the new theological generation (of 2000) is discussed in the main and longer (third) section. This new theological agenda and its principal characteristics come from points of disagreement with the theologians of the generation of the 1960s, and from a renewed and more inclusive understanding of Orthodox theology which goes beyond the problématique, the language and the agenda of the 1960s. Among the topics raised and discussed by the new trends of Greek theology are: the rediscovery of eschatology and its dynamic interpretation, ecclesiological issues, such as the centrality of the episcopal office, and the critique of the dominant place of monasticism in the life of the church, the movement of liturgical renewal, the revalorisation of mission, the rediscovery of ethics and the dilemma of ethics versus ontology, the renewed interest in political theology, the overcoming of anti-Westernism and of the West–East divide as a central interpretative key, a more constructive relationship between Orthodoxy and modernity, the critical approach of the ‘return to the Fathers’ movement, the reconsideration of the devaluation of biblical studies, the emergence of an Orthodox feminist theology and the debate on women's ordination, the radical critique of religious nationalism, and the devolution into Byzantinism and ecclesiastical culturalism.In the fourth section the article names the settings and institutions that are hosting the new theological trends in Greek Orthodoxy, mainly mentioning the leading Greek Orthodox theological quarterly Synaxi, the official scholarly journal of the Church of Greece, Theologia, the Biblical Foundation of Artos Zoes and its Bulletin of Biblical Studies and, finally, the Volos Academy for Theological Studies. An overall group vision and esprit de corps which could integrate the individual efforts and provide an identity, clearly missing from the above-mentioned picture, are demanded from the two theological schools of Athens and Thessaloniki.The article concludes by briefly reviewing the conservative and fundamentalist reactions towards this new theological agenda, and by highlighting the urgent need for contemporary Greek theology to face the new, dynamic and particularly challenging global context, and to continue to reflect and to act towards Christian unity, as well as move to reconciliation between Christian East and West, Eastern and Western Europe.
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Sonea, Cristian. "Ecumenical Convergences: Romanian Evangelicals Exploring Orthodoxy." Religions 12, no. 6 (May 31, 2021): 398. http://dx.doi.org/10.3390/rel12060398.
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Historically, in Romania, the relations between the Romanian Orthodox Church and the evangelical communities have been characterized by tension and mutual distrust. That is why, unfortunately, there has been no official dialogue between the two communities so far. The present article investigates the theoretical possibility for such an ecumenical dialogue to occur by analysing the contributions of several evangelical theologians who published research studies on theological topics specific to Eastern orthodox theology. Their positions were analysed from the perspective of an inclusive theology which allowed us to identify some common themes for both traditions: the authority in interpreting the Scriptures, salvation as a process, and the Church understood through the application of a perichoretic model. All these convergent themes could constitute the basis for a future official ecumenical dialogue between the evangelicals and the orthodox from Romania.
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Goodin, David K. "The Rise of the Third Rome: Russkii Mir and the Rebirth of Christendom." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 71–88. http://dx.doi.org/10.26443/jcreor.v2i2.51.
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This essay brings Douglas John Hall’s engagement with the theology of the cross for a post-Christendom context into dialogue with the political theology of Russkii mir by the Russian Orthodox Church (ROC). Russkii mir is a theology that claims to be Christendom reborn. It signals a new alliance between the ROC and the Russian Federation by sanctioning military conquest of foreign lands, including Crimea and the ongoing conflict in eastern Ukraine. This essay documents the emergence of this new political theology in terms of its historical precedents and how this history is being distorted, and even invented, to justify the claims to Christendom. Particular attention is given to the architecture and militaristic symbolism for the newly christened Cathedral for the Russian Armed Forces, dedicated on June 14th, 2020. Finally, these claims are critically examined using Hall’s theology of the cross as a disestablishment for all such “theologies of glory” in light of scripture, tradition, and the true mission of the church. I also bring Hall’s work into dialogue with similar thought from the Orthodox East.
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Goodin, David K. "The Rise of the Third Rome: Russkii Mir and the Rebirth of Christendom." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 71–88. http://dx.doi.org/10.26443/jcreor.v2i2.56.
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This essay brings Douglas John Hall’s engagement with the theology of the cross for a post-Christendom context into dialogue with the political theology of Russkii mir by the Russian Orthodox Church (ROC). Russkii mir is a theology that claims to be Christendom reborn. It signals a new alliance between the ROC and the Russian Federation by sanctioning military conquest of foreign lands, including Crimea and the ongoing conflict in eastern Ukraine. This essay documents the emergence of this new political theology in terms of its historical precedents and how this history is being distorted, and even invented, to justify the claims to Christendom. Particular attention is given to the architecture and militaristic symbolism for the newly christened Cathedral for the Russian Armed Forces, dedicated on June 14th, 2020. Finally, these claims are critically examined using Hall’s theology of the cross as a disestablishment for all such “theologies of glory” in light of scripture, tradition, and the true mission of the church. I also bring Hall’s work into dialogue with similar thought from the Orthodox East.
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Coman, Viorel. "The Orthodox Neo-Patristic Movement’s Encounter with the Christian “Other”: An Ecumenical Hermeneutics of Receptivity." Theological Studies 81, no. 3 (September 2020): 717–40. http://dx.doi.org/10.1177/0040563920957659.
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This article discerns an ecumenical hermeneutics of receptivity towards Western theology in the writings of the Orthodox Neo-patristic author Dumitru Stăniloae (1903–1993). In so doing, the article shows that, despite its rejection of Western scholasticism, the program of the Orthodox Neo-patristic movement also included an ecumenical component which, instead of cultivating opposition between Eastern and Western Christianity, invited churches to dialogue and mutual enrichment. The exploration of Stăniloae’s notion of “open sobornicity” is the main focus of this article.
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Brüning, Alfons. "Orthodox Theology in Dialogue with Human Rights: Some Considerations on Current Themes, Problems, and Perspectives." Exchange 45, no. 4 (November 22, 2016): 382–98. http://dx.doi.org/10.1163/1572543x-12341415.
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The article explores several critical themes in the dialogue between Eastern Christian theology and the concept of Human Dignity and Rights. Despite the publication of a basic document on the issue by the Russian Orthodox Church in 2008 this dialogue currently has reached a dead end. There is some agreement with the Human Rights idea, but a mainstream among Orthodox theologians remains skeptical. Critical issues are to be found in divergent understandings of human dignity, and — more or less derived from that — in emphases on either ‘freedom’ or ‘morality’ as guiding principles structuring the system of law and the public sphere. As it is argued, existing antagonisms are not necessarily unbridgeable. Attempts to overcome existing divergences in recent times have been made both within the discourse about Human Right and from the part of Orthodox theology. To make use of such possibilities would require both interdisciplinary approaches and further reflection on how to translate spiritual terms into socio-political concepts.
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Varga, Cătălin. "Historical Jewish-Christian biblical paradigm for contemporary Church/State relationship." Journal of Church History 2020, no. 2 (December 1, 2020): 3–20. http://dx.doi.org/10.24193/jch.2020.2.1.
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Abstract: Nowadays we regard the Jewish-Christian dialogue as an ancient biblical heritage, reflected best in the Church/State relationship that still influence the Eastern-European Orthodox way of political theology. God, through the Law of Moses, offers the man created according to His image a series of rights that come to valorize the dignity and freedom of humans. These various rights must be protected by a civil authority that respects human dignity and religious freedom. Our original interpretation of Church/State relations will emphasize the necessity for a dialogue between Judaism and Orthodox Christianity that dominates Eastern-European countries, in order to update our joint ancient heritage, for building a better society.
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Crăciun, Florentin Adrian. "The Eucharistic Sacrifice in Dumitru Stăniloae’s Theology with a Referential Point at the Mysterienlehre of Odo Casel." Review of Ecumenical Studies Sibiu 6, no. 1 (December 1, 2014): 49–72. http://dx.doi.org/10.2478/ress-2014-0104.
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Abstract In the last century both Orthodox and Catholic theologians have improved their reflection on the Eucharistic sacrifice in a critical manner in regard to the Latin medieval or scholastic theology. They have also developed their thinking in a theological dialogue involving the Eastern and Western mentalities, which could show different approaches but also lots of similarities. The relation between the Eucharistic sacrifice and Christ’s sacrifice on the Cross, the connection with the Church’s sacrifice, the mystic sacrifice, the boundary existing in the liturgical cult between sacrifice and sacrament are equally treated in the Orthodox and the Catholic theologies. Odo Casel and Dumitru Stăniloae are among the most creative theologians in their conceptions of the sacrifice. The mystery of Christian worship in Casel’s doctrine and Stăniloae’s teaching on the permanent state of sacrifice of Christ are original reflections in modern theology.
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Кучер, О. М., and О. В. Медведь. "ПРОБЛЕМИ СИСТЕМАТИЗАЦІЇ БОГОСЛОВСЬКОЇ ТЕРМІНОЛОГІЇ В ОСВІТНЬОМУ ПРОЦЕСІ." Humanities journal, no. 3 (October 3, 2019): 62–71. http://dx.doi.org/10.32620/gch.2019.3.07.
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The establishment of theology as an academic discipline raises the question of the normalization of its lexical means.Ukrainian religious vocabulary as a whole, and, in particular, its certain lexical-semantic groups referred to as “religious terms”, “church terms”, “sacred terms”, “theological terms” and others based on a subject matter, have been the subject of many linguistic studies. Of particular interest to this research are the studies focused on theological terms in the area of their usage – theological (liturgical) practice and corresponding theological texts. For instance, N.V. Puriaieva gave a characterization of the usage of the Ukrainian language in the liturgical practice of Ukrainian churches, problems of a sacred language, and the vocabulary of church service terms; B. Ogulchanskiy studied the development of Ukrainian theological terms in liturgical and theological texts from the Art Nouveau period to the present. Nevertheless, the development of theological education in Ukraine makes it important to standardize theological terms used in the education process.Considering certain historical factors, religious studies still have a great influence on the interpretation of religious concepts in the scientific community. This discipline uses the more standardized approaches allowing to use them for applied research. For example, religious studies distinguish the following beliefs about God withing theology: Jewish, Christian, Muslim, Hindu, Buddhist theology, etc. Christianity is divided into Catholic, Orthodox, and Protestant theology. Eastern Orthodoxy includes apologetic theology (apologetics), biblical theology, dogmatic theology, moral or practical theology, comparative theology, etc.Compared to religious studies, the term “theology” lacks consistency in theological sources.The study and understanding of sacred texts and eminent theologians’ commentaries to them have been one of the main theological methods from the earliest times. These texts vary among confessions and even withing one church, which is especially common for Eastern Christianity.In our opinion, this analysis points to the reason for the incoherency of the modern theological terms and outlines the possible ways of eliminating it which is essential not only for theological practice but also for theological education.
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Heith-Stade, David. "Free will and the human act in seventeenth century Eastern Orthodox theology." Studia Theologica - Nordic Journal of Theology 65, no. 2 (December 2011): 134–45. http://dx.doi.org/10.1080/0039338x.2011.628125.
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