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Journal articles on the topic 'Orthodox theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Olson, Roger E. "Deification in Contemporary Theology." Theology Today 64, no. 2 (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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Mason, Matthew. "John Owen between Orthodoxy and Modernity." European Journal of Theology 29, no. 1 (2020): 87–88. http://dx.doi.org/10.5117/ejt2020.1.016.maso.

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SUMMARY This volume of essays examines John Owen as an orthodox theologian with modern elements in his thought. It situates Owen in his early-modern context, and explores various aspects of his theology (penal atonement, Scripture, effectual calling and catholicity) and his spirituality (trinitarian piety, meditation on Christ, human happiness and public prayer). Although Owen’s context is different from our own, the essays offer insights into what it means to be both orthodox and modern today. RÉSUMÉ Cet ouvrage contient diverses contributions présentant John Owen comme un théologien orthodox

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Mason, Matthew. "John Owen between Orthodoxy and Modernity." European Journal of Theology 29, no. 1 (2020): 87–88. http://dx.doi.org/10.5117/ejt2020.1.016.maso.

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SUMMARYThis volume of essays examines John Owen as an orthodox theologian with modern elements in his thought. It situates Owen in his early-modern context, and explores various aspects of his theology (penal atonement, Scripture, effectual calling and catholicity) and his spirituality (trinitarian piety, meditation on Christ, human happiness and public prayer). Although Owen’s context is different from our own, the essays offer insights into what it means to be both orthodox and modern today.RÉSUMÉCet ouvrage contient diverses contributions présentant John Owen comme un théologien orthodoxe à

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Zhijun, Wang. "Form is the Essence: The Characteristics of Russian Orthodoxy in the Light of its Liturgy." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 179–85. http://dx.doi.org/10.37819/ijsws.26.1819.

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Russian Orthodoxy has the double meanings of Right Faith and Right Worship. In the light of Roman Catholic and Protestant Churches, the relationship between Shamanism or polytheism and Orthodoxy has been overemphasized, and such an opinion will hinder people from understanding the essence of Orthodoxy. The divine beauty, the relationship between worship and theology, and mysticism have been expressed outwardly. The divine beauty of Orthodox churches and icons is the extension of the ceremony of worship, and the Orthodox ceremony of worship is the resource of theology and the revelation of God,

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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 (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 Ort

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Riches, John. "Modern Orthodox Theology." Expository Times 132, no. 5 (2021): 223–25. http://dx.doi.org/10.1177/0014524621994389.

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Giocas, Athanasios. "CHRISTIAN PRACTICE AS THE FOUNDATION FOR MODERN POLITICAL THEOLOGY." Journal of Law and Religion 30, no. 1 (2015): 161–69. http://dx.doi.org/10.1017/jlr.2014.35.

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In the twentieth century, the Orthodox Christian diaspora played a critical role in the development of modern Orthodox theology. Forced to take up residence in the West, major figures like Sergius Bulgakov (1871–1944), Georges Florovsky (1893–1979), Vladimir Lossky (1903–1958), and Alexander Schmemann (1921–1983) successfully reinvigorated Orthodox theology for succeeding generations. Their works have become the standard readings in theological faculties and seminaries the world over. But despite the durable and multifaceted heritage of modern Orthodox theology, contemporary Orthodox Christian

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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

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Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, no. 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at

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Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, no. 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at

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McGraw, Ryan M. "“The Foundation of the Old Testament”." Journal of Reformed Theology 10, no. 1 (2016): 3–28. http://dx.doi.org/10.1163/15697312-01001015.

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John Owen was one of the most significant theologians in British history. He exemplifies British Reformed orthodox theology at its height. The relationship between exegesis and theology in Reformed orthodoxy is often a neglected topic in secondary literature. This article examines Owen’s exegesis of Genesis 3:15 in its international historical context to demonstrate the close relationship between theology and exegesis in the Reformed tradition. This analysis will better enable historians to reassess common misconceptions of Reformed orthodoxy and to equip theologians to draw potentially from O

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Van Dinteren, L. "Missietheologie in de orthodoxe kerken: het huidige denken." Het Christelijk Oosten 46, no. 2 (1994): 73–89. http://dx.doi.org/10.1163/29497663-04602002.

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The theology of mission in the Orthodox Church Modern thought The author, an Orthodox priest, gives an overview of the theology of mission as it was developed by the Orthodox theologians in the twentieth century. Some theologians interpreted mission as the evangelisation of non-Christians and others as the social mission of the Church; boths concepts have been integrated in a more global vision. The mission of the Church is a continuation of the mission of the Son, which was to save mankind and to manifest Godʼs glory. Furthermore, Orthodoxy characterizes mission as ʽa liturgy after the Liturg

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Benga, Daniel. "Martin Luther’s Reformation Reflected in the Orthodox Theology." Review of Ecumenical Studies Sibiu 9, no. 3 (2017): 346–59. http://dx.doi.org/10.1515/ress-2017-0024.

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Abstract This article presents an evaluation of Martin Luther’s reformatory theology from the point of view of orthodox theology. To this day there are only a few orthodox theologians who have undertaken systematic analyzes of Luther’s theology. Although their attitude to Lutheran theology was critical, they underlined that Martin Luther did not want to form a new denomination. They viewed Martin Luther’s Reformation not as a renewal of ecclesial life, but as an innovation within Christianity. The ecumenical dialogues have brought about a change in the understanding of Lutheran theology, in th

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Hrystokin, G. "Neopatristics as a modern paradigm for the development of Orthodox theology." Ukrainian Religious Studies, no. 43 (June 19, 2007): 61–69. http://dx.doi.org/10.32420/2007.43.1868.

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Contemporary religious studies contains many studies of Orthodox theology of the twentieth century, but there are almost no studies of the most prominent modern trend in Orthodox theology, neo-patristics. In particular, in the works of L. Voronkova, G. Gabinsky, M. Gordienko, Y. Kalinin, P. Kurochkin, I. Mozgovy, V. Molokov, M. Novikov, N. Petelinskaya, V. Chertikhin, A. Chertkov, a thorough analysis of tendencies was carried out Modernism of Orthodox theology of the Russian Church. Of these, only M. Novikov briefly criticizes the views of V. Lossky, a representative of Neopatristics, but the

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Lepeshkin, Dmitrii Germanovich. "Representations of secularism in the modern confessional theology." Философская мысль, no. 9 (September 2021): 45–53. http://dx.doi.org/10.25136/2409-8728.2021.9.36359.

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The subject of this research is comprehension of the concept of secularism by theologians of the Abrahamic religious tradition (Christianity, Islam, and Judaism) in the late XX &ndash; early XXI centuries. The object of this research is secularism as the phenomenon of modernity. Leaning on the methodology of contextualism, comparative and content analysis, in terms of civilizational approach, the author studies the interpretation of the concept of secularism within the framework of confessional theological discourse. The author has examined the corresponding representations of theologians

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Oancea, Constantin. "Can Orthodox Biblical Theology be Autonomous?" Review of Ecumenical Studies Sibiu 6, no. 3 (2014): 449–59. http://dx.doi.org/10.2478/ress-2014-0133.

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Abstract The current trend among Orthodox theologians is to identify a fitting profile for biblical theology. The ecclesial and pneumatological dimension of biblical interpretation and the recovery of the patristic spirit of exegesis are the main principles invoked. Should Orthodox biblical theology develop autonomously, ignoring western biblical theology? The case of the Bible from 1914 analysed in this study shows that Orthodox biblical theology should develop taking into account heterodox biblical theology and making reference to its results.

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Khrystokin, Gennadii. "Personalism in orthodox theology." Skhid, no. 4(144) (September 24, 2016): 101–5. http://dx.doi.org/10.21847/1728-9343.2016.4(144).78102.

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Singer, David. "THE NEW ORTHODOX THEOLOGY." Modern Judaism 9, no. 1 (1989): 35–54. http://dx.doi.org/10.1093/mj/9.1.35.

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Louth, Andrew. "Book Reviews: Orthodox Theology." Irish Theological Quarterly 67, no. 3 (2002): 277–78. http://dx.doi.org/10.1177/002114000206700309.

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Louth, Andrew. "Book Reviews: Orthodox Theology." Irish Theological Quarterly 68, no. 2 (2003): 183–85. http://dx.doi.org/10.1177/002114000306800216.

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Collins, Gregory. "Book Review: Orthodox Theology." Irish Theological Quarterly 75, no. 2 (2010): 244–45. http://dx.doi.org/10.1177/00211400100750020809.

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22

Lumbanbatu, Kornelius. "‘Why Christianity?’: An Analysis of Radical Orthodoxy’s Preference for Christian Theology over Platonism/Neoplatonism." Theological Reflections: Eastern European Journal of Theology 22, no. 1 (2024): 65–80. http://dx.doi.org/10.29357/2789-1577.2024.22.1.4.

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This paper contributes to the scholarly discussion on Radical Orthodoxy by analyzing its retrieval of Christianity. Such analysis will be grounded in two questions, each concerning reasons underlying the Radically Orthodox theologians’ usage of Christian theology despite their dependence on the Platonic notion of participation (μέθεξις) and the validity of the movement’s position if its proponents were to lean instead on Platonism/Neoplatonism. To answer these questions, the author formulates a two-fold explanation constructed through library research. The first part investigates the Radicall

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23

Coman, Viorel. "Revisiting the Agenda of the Orthodox Neo-Patristic Movement." Downside Review 136, no. 2 (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 St

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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

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Antonov, Konstantin, Alexey Gaginsky, Svetlana Konacheva, et al. "The Philosophical Problems of the Contemporary Orthodox Theology." Otechestvennaya Filosofiya 2, no. 3 (2024): 55. https://doi.org/10.21146/2949-3102-2024-2-3-55-84.

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The publication is a correspondence discussion on the philosophical problems of modern Orthodox theology. The participants of the discussion were invited to express their point of view on the most urgent and serious challenges facing contemporary Orthodox thought, focusing on the following questions posed by the editorial board of the journal “National Philosophy”: 1. What is Russian Orthodox theology at the end of the first quarter of the 21st century? What do you see as the possible and most important impulses for its development, as well as challenges, problems and obstacles? 2. What philos

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Cole, Jonathan. "The Addition of Orthodox Voices to (Western) Political Theology." Studies in Christian Ethics 33, no. 4 (2020): 549–64. http://dx.doi.org/10.1177/0953946820942732.

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This review article examines the recent and welcome addition of Orthodox voices to a politico-theological discourse that has long been dominated by Catholic and Protestant perspectives. The value of Orthodox political theology to wider ecumenical discussion of politics and theology rests in the unique insights it is able to bring to common questions, such as the Orthodox Church’s place and role in liberal democracies, by virtue of its unique political contexts (post-Communism, Byzantine historical legacy) and theological paradigms ( theosis, symphonia). The article notes the explicit and impli

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Misijuk, Włodzimierz. "25 lat działalności Katedry Teologii Prawosławnej Uniwersytetu w Białymstoku." Elpis 26 (2024): 73–83. http://dx.doi.org/10.15290/elpis.2024.26.07.

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The twenty-fifth anniversary of the Chair of Orthodox Theology at the University of Białystok (KTP) prompts not only memories of its inauguration, but also deeper reflection on its mission. In his inaugural speech Metropolitan Sawa (Hrycuniak), the founder and head of the Chair, clearly pointed to the history of Orthodox theological studies in Poland, emphasized the role of the Faculty of Orthodox Theology at the University of Warsaw, which operated in the years 1924-1939, and the need to continue its work. Formally and in many other respects, it was ensured by the Section of Orthodox Theology

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Louth, Andrew. "Book Reviews: Brussian Orthodox Theology." Irish Theological Quarterly 65, no. 4 (2000): 373–75. http://dx.doi.org/10.1177/002114000006500412.

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Parsons, Stephen. "Book Review: Orthodox Christian Theology." Expository Times 122, no. 10 (2011): 516. http://dx.doi.org/10.1177/00145246111220100715.

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Bria, Ion. "Looking Anew at Orthodox Theology." Ecumenical Review 52, no. 2 (2000): 255–60. http://dx.doi.org/10.1111/j.1758-6623.2000.tb00438.x.

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Moore, Harry James. "Vladimir Solovyov and Orthodox Natural Theology." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 66, no. 3 (2024): 330–62. http://dx.doi.org/10.1515/nzsth-2024-0020.

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Abstract This paper examines the work of one of Russia’s greatest philosophers, Vladimir Solovyov (1853–1900), from the perspective of natural theology and attempts to distil the original natural theological arguments which we find in his work. Solovyov’s arguments are rarely presented in clarity or with a detailed critical analysis. The current paper thus hopes to offer some amendment to this unfortunate deficiency in the secondary literature. It will become evident that Solovyov’s relation to natural theology contained two distinct layers. There is, on the one hand, the external polemical an

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McGeoch, Graham. "Pussies Rioting and Indecent Praying: Transforming Orthodoxy in the Company of Marcella Althaus-Reid." Feminist Theology 26, no. 3 (2018): 297–307. http://dx.doi.org/10.1177/0966735018759453.

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This article proposes to engage Pussy Riot’s Punk Prayer in light of Marcella Althaus-Reid’s Indecent Theology and in dialogue with Orthodox theology and the prison letters exchanged by Nadhezhda Tolokonnikova, and Slavoj Zizek. First, there is a discussion of aspects of Althaus-Reid’s theology: caminata, libertinaje, and la vida loca. Second, the Punk Prayer – what I will call an Indecent Prayer – is presented in dialogue with Althaus-Reid’s theology and Orthodox theology. Third, the prison letters between Nadya and Slavoj are discussed in light of Althaus-Reid’s Indecent theology and Nadya T

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Simić, Anka. "SAVINE BESEDE U STUDENICI I ŽIČI U DOMENTIJANOVOM „ŽITIJU SVETOG SAVE“." Nasledje, Kragujevac XVIII, no. 50 (2021): 191–202. http://dx.doi.org/10.46793/naskg2150.191s.

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This work examines The Life of Saint Sava by Domentian, three orations more precisely which Saint Sava enounced – two of them in Studenica and one in Žiča. We are especially interested in the rhetorical dimension of Sava’s orations, and his opinion about the world and life also, since he was the first Serbian enlightener and philosopher within the framework of Orthodox theology. We concluded that Sava’s orations were great examples of preached and testified theology. His orations were distinguished by its charismatic character and its widest ecclesial dimensions, such as the theology of the Ho

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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 (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 Perga

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Sizov, Sergey. "On the Influence of Platonism on Christian Theology." Ideas and Ideals 13, no. 2-2 (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 ve

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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 (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 tr

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Kostić, Slaviša. "A modern age dialogue between orthodox theology and science." Kultura, no. 178-179 (2023): 43–62. http://dx.doi.org/10.5937/kultura2379043k.

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The paper deals with the relationship of Orthodox theology and science throughout history and also considers contemporary dialogue of Orthodox theology and science. The foundational principle laid in the thought of Cappadocian Fathers emphasizes theosis as communion of man with God. The next segment deals with the paradox in the search of high knowledge: the highest thing we are looking for is beyond our knowledge, which is the exact reason why Basil of Caesarea has approved of human reasoning and development of human intellect. There is also an important theologian, Gregory Palamas, who has i

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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 consid

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Shcherbakov, Vitaly Yu. "Genesis of Russian religious philosophy of the Slavophiles A. S. Khomyakov and I. V. Kireevsky." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 21, no. 4 (2021): 410–14. http://dx.doi.org/10.18500/1819-7671-2021-21-4-410-414.

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The article is devoted to the philosophical, religious and world views of A. S. Khomyakov and I. V. Kireevsky. Based on the analysis of the authors’ creative and epistolary heritage, the authors show the ambiguity of their judgment from the point of view of Orthodox theology. The hermeneutic method allowed the author to analyze the primary sources of A. S. Khomyakov and I. V. Kireevsky, their contemporaries and followers from the point of view of Orthodox theology to determine the degree of their compliance with Orthodox doctrine. The purpose of the work is to compare the creative heritage of

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Hovorun, Cyril. "“COVID Theology”, or the “Significant Storm” of the Coronavirus Pandemic." State Religion and Church in Russia and Worldwide 39, no. 1 (2021): 58–75. http://dx.doi.org/10.22394/2073-7203-2021-39-1-58-75.

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The article examines various theological aspects of the perception of the coronavirus pandemic in the global Orthodoxy in general and the Russian Orthodox Church in particular. Among other aspects, it touches upon issues pertinent to the practices of celebration and distribution of the Eucharist under the conditions of hygienic restrictions. It also explores Christological arguments in support of each practice. The article proposes some particular interpretations of both phenomenology and etiology of the so‑called Covid dissidence. It argues that artificial polarization on the ideological grou

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Asproulis, Nikolaos. "Ethnophyletism, War and (Just) Peace: Towards a Theology of Tolerance ." Materialdienst 75, no. 4 (2024): 181–89. https://doi.org/10.1515/mdki-2024-0033.

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Abstract One of the key challenges Orthodox Christianity presents to contemporary society is the imperative to genuinely consider and embrace the “other” without imposing our desires upon them. The article first explores ethnophyletism for the background for any discussion about peace from an Orthodox perspective. Then the involvement of Orthodoxy in the ongoing discussion is critically examined. Finally the article attempts to develop a theology of just peace and tolerance, where the latter is conceived as perhaps one of the most substantial premises often neglected in the respective debates.

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Asproulis, Nikolaos. "Editorial." OmegAlpha 1, no. 1 (2025): 5–6. https://doi.org/10.63394/ecfafd05.

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The late Metropolitan of Pergamon, John Zizioulas (1931–2023), is widely regarded as one of the most influential theologians and thinkers of the 20th century. The originality and creativity of his thought have attracted significant attention, resulting in numerous articles, essays, and academic theses worldwide. His major monographs, including his posthumous magnum opus, Remembering the Future: Towards an Eschatological Ontology, have already been translated into several languages. Through his academic work and ecclesiastical service, Zizioulas has shaped the agenda of not only contemporary Or

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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 natu

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Alfeyev, Grigoriy V., and Alexander I. Kyrlezhev. "Theology in the Church and at the secular university: Features and problems." Issues of Theology 3, no. 2 (2021): 130–45. http://dx.doi.org/10.21638/spbu28.2021.201.

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In an interview with Metropolitan Hilarion (Alfeyev) of Volokolamsk, several topics are touched upon concerning the nature of Christian theology, the differences between the theology of the Church proper, which exists in theological schools and in the Orthodox theological community, and theology in universities, which is recognized in Russia as a field of the humanities and a group of specialties for which degrees are awarded. Theology as a field institutionally unites different confessional theologies — primarily the traditional religious confessions: Orthodoxy, Islam, and Judaism. Metropolit

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Knorre, Boris, and Aleksei Zygmont. "“Militant Piety” in 21st-Century Orthodox Christianity: Return to Classical Traditions or Formation of a New Theology of War?" Religions 11, no. 1 (2019): 2. http://dx.doi.org/10.3390/rel11010002.

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The article focuses on the reclaiming of militaristic ideas and the emergence of specific “militant piety” and “theology of war” in the Orthodox discourse of post-Soviet Russia. It scrutinizes the increasing prestige of soldiering in the Church and its convergence with the army. This convergence generates particular hybrid forms, in which Church rituals and symbols interact with military ones, leading to a “symbolic reception of war” in Orthodoxy. The authors show that militaristic ideas are getting influence not only in the post-Soviet but also in American Orthodoxy; they consider this parall

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M, JC. "Lente in die Teologie: ’n opwindende ligstraal van hoop vir die kerk." Verbum et Ecclesia 28, no. 2 (2007): 509–23. http://dx.doi.org/10.4102/ve.v28i2.119.

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Despite popular opinion, current theology is still in the midst of winter. In this article the nature of spring – of it as the in-between season – is taken as a metaphor for theology: between the lines and prior to the middle. It is a theology beyond fundamentalism whilst preceding relativism. It is a theology in-between the equilibrium of orthodoxy and orthodox practices;in-between confidence and anxiety; prior to right and wrong. It is highly contextual and with people! A spring theology reminds of so many imperative aspects of Practical Theology: people, uncertainty, deconstruction and imag

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WELLS, PAUL. "EDITORIAL: MODERN AND ORTHODOX?" UNIO CUM CHRISTO 4, no. 1 (2018): 5–12. http://dx.doi.org/10.35285/ucc4.1.2018.edi.

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It is beyond unfashionable today among young evangelicals involved in theology to aspire to orthodoxy. The famous statement made by Charles Hodge about old Princeton that “a new idea never originated in this seminary” is not something that appeals to bright young theologians, nor need it be taken at face value. On the other hand, new, innovative, and adventurous ideas are top drawer, in line with the attitude of our day that the latest is the greatest, and the newest the best. Orthodoxy in theology, like conservatism in politics, is cold potatoes. But have we been sold down the river? The pres

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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 (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

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Klauber, Martin I. "Reason, Revelation, and Cartesianism: Louis Tronchin and Enlightened Orthodoxy in Late Seventeenth-Century Geneva." Church History 59, no. 3 (1990): 326–39. http://dx.doi.org/10.2307/3167742.

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Michael Heyd's description of the period between the late seventeenth and early eighteenth centuries as one of transition between orthodoxy and enlightenment has particular application to the theological climate of Geneva, the birthplace of Reformed theology. François LaPlanche refers to this era in Geneva as one of “enlightened or liberal orthodoxy.” He defines such enlightened orthodoxy as a return to the biblical text unencumbered by the controversial language of Reformed scholasticism, with the primary goal of creating a practical form of theology that the average parishioner could underst

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Makal, Piotr. "Bibliografia czasopisma teologicznego „Elpis” 1999-2023." Elpis 26 (2024): 109–38. http://dx.doi.org/10.15290/elpis.2024.26.10.

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The theological journal "Elpis" has been published continuously since 1999. It is published by the University of Białystok Publishing House. By 2024, 25 volumes of the journal have been published. "Elpis" continues the Orthodox publishing tradition of the Orthodox Theology Studies at the University of Warsaw in the interwar period. In the jubilee year of the establishment of the Department of Orthodox Theology at the University of Białystok, the bibliography of the journal "Elpis" is presented.

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