Orthodox Christianity and Contemporary Thought

Commemorating the 1700th anniversary of the Council of Nicaea, this volume offers an original examination of the enduring impact of the single most famous gathering of Christians since the apostolic age

Despite the longstanding historical and theological study of the Council of Nicaea, several central questions remain. Was Nicaea a theological event or a political one? What does it mean if it was both? Was Constantine’s intervention without precedent, or was he simply continuing a long-standing role of a Roman emperor who was responsible for leading a religious cult (albeit now for a different faith tradition)? And what about the actual theological debates of Nicaea and our ability to understand them? Scholars might never exhaust this avenue of inquiry, despite the numerous studies in recent decades.

For many scholars and Christian activists today, the significance of Nicaea centers around the idea of conciliarity and what this has meant, both historically and theologically, for the Christian community. Why and how did Nicaea become foundational for thinking that the church operates in a conciliar manner? How did that work historically in different parts of the Christian world? And how should it work today?

Nicaea and the Future of Christianity offers a fresh, globally-diverse, ecumenically-minded approach to these questions with an impressive collection of both senior and junior scholars, reflecting a diversity of views within the Orthodox, Catholic, and Protestant traditions. The great benefit of this wide-ranging approach lies precisely in its ability to see the many ways in which Nicaea continues to speak to the future of Christianity.

An exploration of how contemporary Ethiopian Orthodox Christianity preserves and protects sacred ideas and relationships

“Ethiopia stretches her hand upon God,” the narrative of Sheba and Solomon, the material presence of the Ark of the Covenant in Axum. For Ethiopian Orthodox Christians, these classic understand­ings of the covenant are prized narratives. For historical and scriptural scholarship, a central focus is to explain the characteristics of Ethiopian Orthodox Christianity as retaining key “Old Testament” qualities to demonstrate a wide chasm with post-Enlightenment, secular societies. By widening the lens of analysis to include a body of knowledge best accessed through Orthodox Christian devotional culture, The Covenant’s Veil offers an interpretation that challenges the reader to adopt a novel understanding of these well-established ideas.

The multiple, complex ways that the covenant idea appears as ideas, idioms, customs, symbols, and articulations in the lifeworld of Ethiopian Orthodox are the starting point for The Covenant’s Veil. Ethiopia’s story of the covenant is a domain of nested reference points that inspires celebrants, through their devotional activities, to expand and elaborate upon a network of meanings. Covenant refractions within Ethiopian Orthodox devotional culture not only demonstrate the established pat­tern of magnifying spiritual importance through symbolic similes and analogic pairings, but perform a vital function for keeping traditional knowledge alive and current. Detailed ethnographic material arranges devotional activities such as mahaber rituals of communing and processions of tabots on feast days. It describes habits of making vows, presenting oneself at church, and telling stories of saints and their covenants. Thinking about the covenant concept as refracting—the bending motion of points encountering a common surface—is a way to conceive how these reference points reveal a connective thread, what is theorized as an Ethiopian Orthodox method of elaboration. Identifying when and where elaboration of tradition is happening provides an opportunity to demonstrate how Orthodox Christianity is integral to the lives and actions of its faithful. By reframing covenant as expanding beyond Ethiopian religious and political exceptionalism, The Covenant’s Veil provides us with a timely reappraisal of this concept in light of increased social fragmentation and the urgency for negotiating harmony in a country with many forms of diversity.

A vivid, artfully crafted, and deeply hopeful account of one community’s struggle to rediscover and reinvent itself after a century of genocidal loss, dispossession, and displacement

To the extent that Middle Eastern Christians register in Euro-American political imaginaries, they are usually invoked to justify Western military intervention into countries like Iraq or Syria, or as an exemption to anti-Islamic immigration policies because of an assumption that their Christianity makes them easily assimilable in the so-called “Judeo-Christian” West.

Using the tools of multisensory ethnography, Sonic Icons uncovers how these views work against the very communities they are meant to benefit. Through long term fieldwork in the Netherlands among Syriac Orthodox Christians—also known as Assyrians, Aramaeans, and Syriacs—Bakker Kel­logg reveals how they intertwine religious practice with political activism to save Syriac Christianity from the twin threats of political violence in the Middle East and cultural assimilation in Europe.

In a historical moment when much of their tradition has been forgotten or destroyed, their story of self-discovery is one of survival and reinvention. By reviving the late antique Syriac litur­gical tradition known as the Daughters and Sons of the Covenant, they seek a complex form of recognition for what they understand to be the ethical core of Christian kinship in an ethnic as well as in a religious sense, despite living in societies that do not recognize this unhyphenated form of ethnoreligiosity as a politically legitimate mode of public identity.

Drawing on both theological and linguistic understandings of the icon, Sonic Icons rethinks foundational theoretical accounts of ethnicization, racialization, and secularization by examining how kinship gets made, claimed, and named in the global politics of minority recognition. The icon, as a site of communicative and reproductive power, illuminates how these processes are shaped by religious histories of struggle for sovereignty over the reproductive future.

A distinctive and unrivaled examination of North American Eastern Orthodox Christians and their encounter with the rights revolution in a pluralistic American society.

From the civil rights movement of the 1950s to the “culture wars” of North America, commentators have identified the partisans bent on pursuing different “rights” claims. When religious identity surfaces as a key determinant in how the pursuit of rights occurs, both “the religious right” and “liberal” believers remain the focus of how each contributes to making rights demands. How Ortho­dox Christians in North America have navigated the “rights revolution,” however, remains largely unknown. From the disagreements over the rights of the First Peoples of Alaska to arguments about the rights of transgender persons, Orthodox Christians have engaged an anglo-American legal and constitutional rights tradition. But they see rights claims through the lens of an inherited focus on the dignity of the human person.

In a pluralistic society and culture, Orthodox Christians, both converts and those with family roots in Orthodox countries, share with non-Orthodox fellow citizens the challenge of reconcil­ing conflicting rights claims. Those claims do pit “religious liberty” rights claims against perceived dangers from outside the Orthodox Church. But internal disagreements about the rights of clergy and people within the Church accompany the Orthodox Christian engagement with debates over gender, sex, and marriage as well as expanding political, legal, and human rights claims. Despite their small numbers, North American Orthodox remain highly visible and their struggles influential among the more than 280 million Orthodox worldwide. Orthodox Christians and the Rights Revolu­tion in America offers an historical analysis of this unfolding story.

Theosis shapes contemporary Orthodox theology in two ways: positively and negatively. In the positive sense, contemporary Orthodox theologians made theosis the thread that bound together the various aspects of theology in a coherent whole and also interpreted patristic texts, which experienced a renaissance in the twentieth century, even in Orthodox theology. In the negative sense, contemporary theologians used theosis as a triumphalistic club to beat down Catholic and Protestant Christians, claiming that they rejected theosis in favor of either a rationalistic or fideistic approach to Christian life.

The essays collected in this volume move beyond this East–West divide by examining the rela­tion between faith, reason, and theosis from Orthodox, Catholic, and Protestant perspectives. A variety of themes are addressed, such as the nature–grace debate and the relation of philosophy to theology, through engagement with such diverse thinkers as Thomas Aquinas, John Wes­ley, Meister Eckhart, Dionysius the Areopagite, Symeon the New Theologian, Panayiotis Nellas, Vladimir Lossky, Martin Luther, Martin Heidegger, Sergius Bulgakov, John of the Cross, Delores Williams, Evagrius of Pontus, and Hans Urs von Balthasar. The essays in this book are situated within a current thinking on theosis that consists of a common, albeit minimalist, affirmation amidst the flow of differences. The authors in this volume contribute to the historical theological task of complicating the contemporary Orthodox narrative, but they also continue the “theologi­cal achievement” of thinking about theosis so that all Christian traditions may be challenged to stretch and shift their understanding of theosis even amidst an ecumenical celebration of the gift of participation in the life of God.

Within contemporary orthodoxy, debates over sex and gender have become increasingly polemical over the past generation. Beginning with questions around women’s ordination, arguments have expanded to include feminism, sexual orientation, the sacrament of marriage, definitions of family, adoption of children, and care of transgender individuals. Preliminary responses to each of these topics are shaped by gender essentialism, the idea that male and female are ontologically fixed and incommensurate categories with different sets of characteristics and gifts for each sex. These categories, in turn, delineate gender roles in the family, the church, and society.

Gender Essentialism and Orthodoxy offers an immanent critique of gender essentialism in the stream of the contemporary Orthodox Church influenced by the “Paris School” of Russian émigré theologians and their heirs. It uses an interdisciplinary approach to bring into conversation patristic reflections on sex and gender, personalist theological anthropology, insights from gender and queer theory, and modern biological understandings of human sexual differentiation. Though these are seemingly unrelated discourses, Gender Essentialism and Orthodoxy reveals unexpected points of convergence, as each line of thought eschews a strict gender binary in favor of more open-ended possibilities.

The study concludes by drawing out some theological implications of the preceding findings as they relate to the ordination of women to the priesthood, same-sex unions and sacramental understandings of marriage, definitions of family, and pastoral care for intersex, transgender, and nonbinary parishioners.

The Moralist International analyzes the role of the Russian Orthodox Church and the Russian state in the global culture wars over gender and reproductive rights and religious freedom. It shows how the Russian Orthodox Church in the past thirty years first acquired knowledge about the dynamics, issues, and strategies of Right- Wing Christian groups; how the Moscow Patriarchate has shaped its traditionalist agenda accordingly; and how the close alliance between church and state has turned Russia into a norm entrepreneur for international moral conservativism. Including detailed case studies of the World Congress of Families, anti-abortion activism, and the global homeschooling movement, the book identifies the key factors, causes, and actors of this process. Kristina Stoeckl and Dmitry Uzlaner then develop the concept of conservative aggiornamento to describe Russian traditionalism as the result of conservative religious modernization and the globalization of Christian social conservatism.

The Moralist International continues a line of research on the globalization of the culture wars that challenges the widespread perception that it is only progressive actors who use the international human rights regime to achieve their goals by demonstrating that conservative actors do the same. The book offers a new, original perspective that firmly embeds the conservative turn of post-Soviet Russia in the transnational dynamics of the global culture wars.

The Moralist International is available from the publisher on an open-access basis.

This book offers theological, historical, and sociological treatments of sexuality in the Orthodox Christian world. It presents both academic and pastoral reflections on sex, seeking to open up the conversation about homosexuality and sexual diversity within Orthodox Christianity, aiming to create an agora for discussing the sexualities that are often thought of as untraditional.

Based on ethnographic fieldwork in Appalachia, this book examines conversion to Russian Orthodoxy and political alignment with Russian conservative politics by contemporary rural American citizens.

This volume engages women’s lifeworlds, practices, and experiences in relation to Orthodox Christianity in multiple, varied localities, discussing both contemporary and pre-1989 developments. It critically engages the pluralist and changing character of Orthodox forms of institutional and social life in relation to gender by using feminist epistemologies and drawing on original ethnographic research.

Anarchy and the Kingdom of God reclaims the concept of “anarchism” both as a political philosophy and a way of thinking of the sociopolitical sphere from a theological perspective. Through a genuinely theological approach to the issues of power, coercion, and oppression, Davor Džalto advances human freedom—one of the most prominent forces in human history—as a foundational theological principle in Christianity. That principle enables a fresh reexamination of the problems of democracy and justice in the age of global (neoliberal) capitalism.

This collection of essays explores how the body became a touchstone for late antique practice and religious imagination through stories from the eastern Christian world of antiquity: monks and martyrs, families and congregations, and textual bodies from antiquity subject to modern interpretations.

Traditional, secular, and fundamentalist—all three categories are contested, yet in their contestation they shape our sensibilities and are mutually implicated, the one with the others. This interplay brings to the foreground more than ever the question of what it means to think and live as Tradition. The Orthodox theologians of the twentieth century, in particular, have emphasized Tradition not as a dead letter but as a living presence of the Holy Spirit. But how can we discern Tradition as living discernment from fundamentalism? What does it mean to live in Tradition when surrounded by something like the “secular”? These essays interrogate these mutual implications, beginning from the understanding that whatever secular or fundamentalist may mean, they are not Tradition, which is historical, particularistic, in motion, ambiguous and pluralistic, but simultaneously not relativistic.

Contributors: R. Scott Appleby, Nikolaos Asproulis, Brandon Gallaher, Paul J. Griffiths, Vigen Guroian, Dellas Oliver Herbel, Edith M. Humphrey, Slavica Jakelić, Nadieszda Kizenko, Wendy Mayer, Brenna Moore, Graham Ward, Darlene Fozard Weaver

Welcoming Finitude provides a philosophical (i.e., phenomenological) examination of the experience of liturgy, based on the example of Orthodox Christian liturgy, as it manifests in terms of time, space, corporeality, senses, affect, and the interaction with other people. It thus uncovers some of the basic structures of religious ritual experience.

This book explores how traces of the energies and dynamics of Orthodox Christian theology and anthropology may be observed in the clinical work of depth psychology. Looking to theology to express its own religious truths and to psychology to see whether these truth claims show up in healing modalities, the author creatively engages both disciplines in order to highlight the possibilities for healing contained therein. Dynamis of Healing elucidates how theology and psychology are by no means fundamentally at odds with each other but rather can work together in a beautiful and powerful synergia to address both the deepest needs and deepest desires of the human person for healing and flourishing.

Colonizing Christianity employs postcolonial critique to analyze the transformations of Greek and Latin religious identity in the wake of the Fourth Crusade. It argues that the experience colonization splintered the Greek community, which could not agree how best to respond to the Latin other.

French philosopher Paul Ricoeur gave sustained attention to several themes pertinent to a hermeneutics of liturgy, including symbol, metaphor, narrative, subjectivity and memory. This book explores how Ricoeur’s original insights may serve to renew contemporary Orthodox liturgical theology. The Byzantine-Rite “Great Blessing of Water” serves as a case study.

Presents an interpretation of power and authority in the Orthodox Christian theological tradition by examining four Byzantine authors on the topic of ecclesiastical hierarchy in theoretical, ritual, and pragmatic contexts. Discusses potential application of the interpretation for 21st century scholars and ecclesial participants.

A collection of essays by Orthodoxy, Catholic, and Protestant scholars on Christianity’s relationship to liberal democracy and the legacy of Emperor Constantine for Christian political thought.

This book explores the impact of nationalism on Orthodox Christianity in nineteenth-century South-Eastern Europe. It analyses the challenges posed by nationalism to the Ecumenical Patriarchate and the ways in which Orthodox Churches engaged in the nationalist ideology in Greece, Serbia, Romania and Bulgaria.

In 1964, a little noticed, albeit pioneering encounter in the Holy Land between the heads of the Roman Catholic Church and the Orthodox Church spawned numerous contacts and diverse openings between the two “sister churches,” which had not communicated with one another for centuries. This year, fifty years later, Pope Francis and Ecumenical Patriarch Bartholomew will meet again in Jerusalem to commemorate that historical event and celebrate the close relations that have developed through mutual exchanges of formal visits and an official theological dialogue that began in 1980.

The essays collected in this volume represent an ecumenical and interdisciplinary engagement with the numerous factors that have come to comprise the multiple and often ambivalent contours of “Eastern” Christian attitudes towards an ambiguous, multiform, and ever-changing “West.”

Can Orthodox Christianity offer spiritual resources uniquely suited to the environmental concerns of today? This book makes the case emphatically that it can indeed. In addition to being the first substantial and comprehensive collection of essays, in any language, to address environmental issues from the Orthodox point of view, this volume (with contributions from many of the most influential theologians and philosophers in contemporary world Orthodoxy) will engage a wide audience, in academic as well as popular circles—resonating not only with Orthodox audiences but with all those in search of a fresh approach to environmental theory and ethics that can bring to bear the resources of ancient spirituality, often virtually unknown in the West, on modern challenges and dilemmas.

Over the past two decades, the world has witnessed alarming environmental degradation—climate change, the loss of biodiversity, and the pollution of natural resources—together with a failure to implement environmental policies and an ever-widening gap between rich and poor. As this new volume of his writings reveals, Ecumenical Patriarch Bartholomew has continually proclaimed the primacy of spiritual values in determining environmental ethics and action. For him, the predicament we face is not primarily ecological but in fact spiritual: The ultimate aim is to see all things in God, and God in all things. On Earth as in Heaven demonstrates just why His All Holiness has been dubbed the “Green Patriarch” by former Vice President Al Gore (recipient of the Nobel Peace Prize for his environmental activism) and the media. This third and final volume of the spiritual leader’s selected writings showcases his statements on environmental degradation, global warming, and climate change. It contains numerous speeches and interviews in various circumstances, including ecological symposia, academic seminars, and regional and international events, over the first twenty years of his ministry. This volume also encompasses a selection of pastoral letters and exhortations—ecclesiastical, ecumenical, and academic—by His All Holiness for occasions such as Easter and Christmas, honorary doctorates, and academic awards. On Earth as in Heaven is a rich collection, essential for religious scholars, those looking for a deeper understanding of Orthodox Christianity, and anyone concerned with the environmental and social issues we face today.

The second of three volumes of His All Holiness Ecumenical Patriarch Bartholomew’s writings, this book includes a selection of major addresses and significant statements by the “first among equals” and spiritual leader of the world’s 300 million Orthodox Christians. Whereas the first volume covered global and interfaith issues, this volume represents the inter-Christian initiatives and theological outreach of the Patriarch, covering a range of topics, such as ecumenism and theology. It also contains various ecclesiastical declarations, such as occasional pastoral encyclicals and extraordinary patriarchal exhortations. His All Holiness was trained and experienced in inter-Christian relations, having pursued studies in Roman Catholic theology at the Gregorian University of Rome, Protestant thought at the University of Munich, and the ecumenical movement beside the World Council of Churches in Geneva. Moreover, he has lectured widely on the significance and role of Orthodox theology in contemporary society, having received honorary doctoral degrees from esteemed academic institutions throughout the world. Unafraid to address sensitive, and even controversial issues – such as papal primacy, divisions within Christianity, and inter-Orthodox unity – His All Holiness balances Orthodox doctrine and canon law with open-mindedness and open-heartedness. His official visits to Rome as the personal guest of Pope John Paul II marked the first occasions in history that an Ecumenical Patriarch met with the Roman Catholic Pope in Rome. His invitation to Pope Benedict XVI marked the opening of the Pontiff’s ministry and his first visit to a Christian minority within a Muslim nation. Over the last two decades, he is also the first Ecumenical Patriarch to have traveled throughout the world and to have convened meetings of all Orthodox primates of autocephalous Churches as well as of all bishops directly within the Ecumenical Patriarchate. This book reveals the spiritual depth and profound doctrine of the Orthodox Church from the unique perspective of a Christian leader speaking the truth in love.

Ecumenical Patriarch Bartholomew speaks to a contemporary world about, human rights, religious tolerance, international peace, environmental protection, and more. In the World, Yet Not of the World represents a selection of major addresses and significant messages as well as public statements by His All Holiness Ecumenical Patriarch Bartholomew, "first among equals" and spiritual leader of the world's 300 million Orthodox Christians. The Patriarch is as comfortable preaching about the spiritual legacy of the Orthodox Church as he is promoting sociopolitical issues of his immediate cultural environment and praying for respect toward Islam or for global peace. As the documents reveal, the tenure of the Ecumenical Patriarch has been characterized by inter-Orthodox cooperation, inter-Christian dialogue and interreligious understanding. He has traveled more extensively than any other Orthodox Patriarch in history, exchanging official visitations with numerous ecclesiastical and state dignitaries. In particular, because he is a citizen of Turkey and the leader of a Christian minority in a predominantly Muslim nation, Ecumenical Patriarch Bartholomew's personal experience endows him with a unique perspective on religious tolerance and interfaith dialogue. These documents are drawn from his prominent leadership roles as primary spiritual leader of the Orthodox Christian world and transnational figure of global significance - influential roles that become more vital each day. Published together here for the first time, the writings reveal the Ecumenical Patriarch as a bridge builder and peacemaker. One of his catchphrases is "War in the name of religion is war against religion." Over the past eighteen years, Ecumenical Patriarch Bartholomew's inclination and intention have been to address the most difficult issues facing the world-the deep and increasing mistrust between East and West, the decay and widening destruction of the natural environment, as well as the sharp divisions among the various Christian confessions and diverse faith communities-whether on religious, racial, or cultural levels. He regards being a servant of reconciliation as a primary obligation of his spiritual ministry to. This book reveals the powerful influence of a spiritual institution from the unique perspective of a Christian leader in the world, and yet not of the world. Some of the topics covered: o Faith and freedom o Racism and fundamentalism o Mutual respect and tolerance o Ecology and poverty o Human rights and freedom o Racial and religious discrimination o Church and state o Terrorism and corruption o Freedom of conscience o Europe, Turkey and the world o Religion and politics o Christians and Muslims o Christians and Jews