Orthodox Christian Theology Research Articles

The Challenges of Migration: Xenophobia and Discrimination from the Perspective of Orthodox Christian Theology

Although our country has so far been bypassed by an aggressive phenomenon of migration, as has been happening for several decades in the West, nevertheless, in recent years, more and more emigrants from various countries with severe economic problems (Sri Lanka, Pakistan, India, Syria, Afghanistan, etc.) emigrated or were brought under employment contracts, to work in different fields of activity: construction, delivery, sanitation and others. The lack of local labour force, the majority of which emigrated, in turn, to the countries of the European Union, contributed significantly. This phenomenon comes with a series of challenges related to xenophobia, discrimination, racism, exploitation, abuse or even violence, generated by differences in mentality, culture, national identity or religion. From the perspective of the Orthodox Christian faith, we must address these challenges, referring to the landmarks we find in the Holy Scriptures and in patristic literature, trying to find those bridges of communication that could solve these problems.

Dynamic Divinity in Flux: Tracing Nikos Kazantzakis's Convergence of Greek Theology and Evolutionary Philosophy

This study embarks on an analytical journey through the theological perspectives of Nikos Kazantzakis, underpinned by the concept of God's mutability and its roots in ancient and Byzantine Greek theology. Focusing on Kazantzakis's pivotal works such as "The Last Temptation of Christ" and "Report to Greco," the research employs a literary and historical approach to unravel the synthesis of Christian Orthodoxy, neo-Platonic philosophy, and modern evolutionary thought. The influence of Alfred North Whitehead's process theology and Henri Bergson's evolutionary vitalism on Kazantzakis's conception of a dynamic, evolving God is explored, challenging traditional doctrines of divine immutability. The study also delves into Platonic thought's impact on Kazantzakis, examining the dialectic of being and becoming, and the reinterpretation of classical concepts like stasis and kinesis in a Christian theological context. Additionally, it scrutinizes the compatibility of Kazantzakis’s views with Orthodox Christian theology, particularly in the light of contributions from figures such as Origen and the Cappadocian Fathers. The findings reveal a complex interplay between Greek philosophical heritage and Christian theology in Kazantzakis's work, offering a unique perspective on the nature of God and the compatibility of faith with evolving scientific understanding. This research contributes to the ongoing dialogue between religion and philosophy, highlighting the relevance of ancient wisdom in contemporary theological discourse and underscoring the transformative potential of theological thought in the modern era.

Overcoming the Imperialist Seduction: A Polylogue Reading of Mary towards a Theology of Peace

The current war waged by Russia against Ukraine once again sheds light on the ambivalent role of religion in violent conflicts, and especially the use of religious figures for imperialist political strategies. In this context, Mary is of particular interest, as she serves in Christian history (and presence) as the Queen of Peace, but could also take on characteristics of a warrior goddess. I suggest that investigating the complex use and abuse of Mary for imperialist strategies in the context of Christian–Muslim encounters can give some hints for overcoming the ever-present seduction of theopolitical imperialism, especially with regard to the current developments in parts of (Orthodox) Christian theology. Thus, I will first outline the premises of a political theology dedicated to peace that can only be worked out in a permanent polylogue of religions. Second, a historical overview shows the deep ambivalence of Mary as a theopolitical figure, particularly in the context of Christian–Muslim encounters. Thus, it is even more surprising that, thirdly, a close comparative reading of the Qur’anic Maryam can help to overcome the imperial theopolitical seduction. Finally, I will draw some conclusions about a theology of peace with particular regard to our conflictive times.

The God of Chance and Purpose: Divine Involvement in a Secular Evolutionary World

The God of Chance and Purpose: Divine Involvement in a Secular Evolutionary World

“Sing and make music to the Lord”: cultural difference in South Africa’s urban religious soundscapes

Scholars of contemporary Christianity have long noted the importance of sacred music in constructing faith communities and distinguishing religious actors from one another. Drawing on historical and ethnographic evidence gathered over 16 months in Johannesburg, South Africa, I examine the role of music in contributing to the Christian identity of conservative evangelicals and in mediating their relationship with religious others. For the interdenominational, multiracial network of conservative Christians with whom I worked, music sung during weekly church services was carefully curated to meet elders’ pastoral aims informed by the conventions of orthodox Christian theology, yet it was also a site of tension and innovation as efforts to appeal to wider demographics were implemented. The palpable contrast between this music style and that of more charismatic evangelical churches was a point of implicit social commentary, semiotically standing in for the spectre of dangerous religious difference. This ethnographic research illustrates the power of embodied, sonic “feeling” to maintain cultural boundaries in South Africa’s heterogeneous religious soundscapes.

Reflections on the Relationship between Orthodox Christian Theology and Psychoanalysis: A Review Essay

At a time when mental health is generally deteriorating, editors Eudoxia Delli and Vasileios Thermos have opportunely produced a volume that closely examines the intersection of Orthodox Christian theology and contemporary psychoanalysis. This volume provides access for English-speaking readers to a vibrant conversation on this topic, as it currently occurs in the Greek context. This review essay considers the insights this volume provides, and the application of these insights to the life of the church. The volume is a valuable contribution that argues persuasively from a variety of perspectives that the church and psychoanalysis can and ought to enjoy a fruitful and beneficial partnership. The art of looking within is as important today as ever, but more so in our age of widespread mental health issues.

SOME ASPECTS OF THE CONTROVERSIAL NEXUS BETWEEN SCIENCE AND RELIGION

The present paper takes into consideration a few aspects related to the relation between the two disputed domains of knowledge: science and religion. After having pointed out the main eight warfare and nonwarfare models of interaction between science and religion, the study focuses on the motives of Eastern and Western Christianity breach, which resides on the very different attitude to Science and Nature. The main part of depicting the nexus between the two fields of research is focusing on the doctrine of creation, the one Christian theology truly revolutionized. The Christian Weltanschauung was so new in comparison with Greek cosmology that it had to raise new questions and make radical modifications, especially regarding the understanding of space and time. The Fathers of the Orthodox Church were happy to use the science and philosophy of their time in their theological thinking. However, they did not pursue a natural theology in the sense the term is often now understood based on scholastic theology. According to the Orthodox understanding, the intellect provides not knowledge about the creation but rather a direct apprehension or spiritual perception of the divine Logos (Word) incarnate in Christ, and of the inner essences or principles (logoi) of the cosmos components created by that Logos. The arguments of Orthodox Christian theology proof that the quantum universe was created out of nothing and that it is kept in existence only by God's relationship with creation through Jesus Christ and the Holy Spirit. In relation to itself, the universe is reduced to nothing, because God is in Himself, while any other created thing is dependent upon Him, into an indissoluble connection with Him. According to creation theology, God gives the world its rational, intelligible structure as described by the laws of nature through the transcendent and eternal act of bringing the world into existence ex nihilo. As immanent creator, God also continues to create (creatio continua) and providentially direct processes and events towards their consummation in the eschaton. Overall, there is a poignant reason for keeping science and religion together once “science without religion is lame and religion without science is blind” (Einstein).

The fierce urgency of now and forever and unto ages of ages: study and the restoration of paradise on Earth

PurposeThe purpose of this paper is to explore and evoke an old educational concept called “study”. This is learning which leads to love and love which leads to learning. It is a dynamic experience which engenders transformation whose telos is simultaneously endlessly knowable and unknowable. The paper argues that it unites humans with the world, the material world with the transcendent, speed with slowness and alignment with resistance, in a series of antinomic relationships which come together in the heart. Study, it is argued, should form the basis of true education and a truly sustainable relationship with the world.Design/methodology/approachThe paper’s approach is informed by the Eastern Orthodox Christian theology of ecology, particularly its complex and holistic concept of the heart and perceiving with the heart. It revels in the antinomies fostered by this tradition.FindingsThe paper’s findings are inevitably provisional. They stress the need for beauty in educational practice and indicate that the form of study described may foster an individual sense of vocation, which can transform self and the world.Originality/valueThe paper hopes to contribute to a re-orientation in education, sustainability and ecology.

Fulfillment in Continuity: The Orthodox Christian Theology of Biblical Israel

Abstract Concentrating on the Orthodox theology of biblical Israel within the context of fulfillment theology, the argument is that the early Church envisioned itself as the continuation of Israel of the Jewish Bible rather than its replacement. In the author’s view, the current understanding of the distinction between replacement and fulfillment theology, the early Christian theological conception of the Church as Israel, and the ways in which both contemporaneous pagans and Jews viewed the nascent Christian faith support this assertion.

Expanding Engelhardt’s cogitation: Claim for Panorthodox Bioethics

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.

Kant and Theology

This article reports a change in Kant scholarship over the past thirty years. The consensus had been that Kant was an opponent of orthodox Christian theology, but it has now become an open question how this relation should be characterized. This article distinguishes five types of answer to this question, discusses three areas where theologically affirmative interpretations have been inadequate, and three areas where such interpretations have promise of contributing significantly to contemporary ethical theory.

Pneumatology and Politics: The role of the Holy Spirit in the articulation of an Orthodox political theology

Abstract In this paper an attempt is made to discuss the importance of the Holy Spirit in the development of an Orthodox political theology, by bringing into critical dialogue the recent contributions of two of the most known Orthodox theologians of the young generation, namely A. Papanikolaou and P. Kalaitzidis. It is commonly recognized that the Holy Spirit is closely related both to the very “constitution of the whole Church” in virtue of the Eucharistic event, as well as to the everyday charismatic lives of individual Christians due to the various forms or stages of ascetism. In this respect a careful comparative examination of these two important works, would highlight some invaluable elements (Eucharistic perspective, eschatological orientation, historical commitment, ethical action, open and critical dialogue with modernity etc.) toward a formulation of a comprehensive and urgently necessary political theology. This sort of political theology should have inevitable implications for the Christian perception of the communal and the individual ecclesial life. This “theo-political” program proposed by the two thinkers and founded on a robust Pneumatology, could be perfectly included, following the apostolic kerygma and the patristic ethos, into a new way of doing (Orthodox) Christian theology, that takes as its starting point the grammar of the self-Revelation of God in the ongoing history of salvation (“Church and World Dogmatics”).

Independent Science, Integrated Theology: How Process Theology Can Inform Christian Orthodox Theodicy

Independence and integration are two models for the proper relationship between theology and science. Each model has a context in which it is well-suited, defined by the presuppositions and goals of each discipline. The independence thesis functions well in science. This is because science is largely a functional enterprise: critical realism indicates that scientific theories rise and fall based on observations about the real world. Science’s criteria for truth are self-contained. Orthodox theology concurs that science is functionally autonomous, positing a law-governed universe that the human mind is made to explore through reason.Theologians have tried to posit independence for their own discipline too, but such efforts tend to end in relativism. If it is to avoid being a mere subjective construct and form of therapy—if it is to posit a real God as the Creator of the entire universe—then it must integrate the findings of science into its understanding of its own doctrines. Theology is either concerned with the whole of reality, or it is unsuccessful.The problem of theodicy can illustrate a way in which modern science can be integrated into orthodox Christian theology. Drawing on attitudes and interpretations of reality informed by science and contextualized by process theology, this paper will show how fruitful internalizing science is for theology.

How Can God Act in the World? Modern Science and the Problem of Divine Causation

"The belief that God actively acts in the world has been fundamental to orthodox Christian theology throughout the history of Christianity. Since the rise of modern science, however, this traditional understanding of God’s actions has attracted more and more critique. Firstly, it has been argued God cannot act in the world without violating the allegedly all-encompassing laws of nature, and, consequently, because the laws of nature cannot presumably ever be broken, it is considered totally impossible for God to influence the physical world in any way. Secondly, it is claimed that even if breaking the laws of nature was not, in theory, impossible, it would still be, in practice, impossible for an immaterial entity such as God to influence the material world. In this article, I argue that the first objection, i.e., that God cannot act in the world, holds partly true. I maintain that God cannot act without interfering with the processes of nature (although some recent attempts of building non¬interventionist theories of God’ actions have been made). Nevertheless, I do not see how God’s intervention would constitute a problem for modern physics, as has often been proposed. Moreover, the second claim, i.e., that immaterial entities cannot affect material entities, is not based on evidence but on an unfounded assumption that because we do not know the mechanism of causation between immaterial and material entities, this causation is not possible. "

Atonement and the Cry of Dereliction from the Cross

Any interpretation of the doctrine of the atonement has to take account of relevant biblical texts. Among these texts, one that has been the most difficult to interpret is that describing the cry of dereliction from the cross. According to the Gospels of Mathew and Mark, on the cross Jesus cries, “My God, my God, why have you forsaken me?” In this paper, I give a philosophical analysis of the options for understanding the cry of dereliction, interpreted within the constraints of orthodox Christian theology; and I show the suggestiveness of this analysis for interpretations of the doctrine of the atonement.

Emergence, reductionism and the stratification of reality in science and theology

AbstractThe success of reductionism as a method in the natural sciences has heavily influenced modern theology, much of which attempts to reduce theology to other disciplines. However, the past few decades in science have shown the limitations of reductionism and the importance of emergence. The properties of complex systems with many constituents cannot be understood solely in terms of the constituent components and their interactions. I illustrate emergent properties and concepts with specific examples from geometry, condensed matter physics, chemistry and molecular biology. Emergence leads to a stratification of reality which affirms that ontology determines epistemology. To show the significance of emergence for the dialogue between theology and the natural sciences parallels are drawn with the theology of Karl Barth. The approach here is distinctly different from most writing on emergence and theology which embraces ‘strong’ emergence (which most scientists consider speculative), an immanent God and does not engage with orthodox Christian theology. Aspects of Barth's theology which are particularly relevant include his view that theology is an autonomous discipline which is not reducible to anthropology or history, the irreducible character of revelation, and the emphasis that ontology determines epistemology.

Eastern Christians in Anthropological Perspective (review)

Reviewed by: Eastern Christians in Anthropological Perspective Juraj Buzalka Chris Hann & Hermann Goltz (eds), Eastern Christians in Anthropological Perspective. Berkeley: University of California Press, 2010. 392 pp. The volume Eastern Christians in Anthropological Perspective is an original contribution to the anthropology of religion. Edited jointly by sociocultural anthropologist Chris Hann and theologian Hermann Goltz, this book analyzes the stream of Christianity that has been—with the exception of Greek Orthodoxy—neglected in anthropology to date. The approach used by the contributors does not make sharp distinctions between doctrine and imagination, body and mind, material objects and their common representation in Western Christianities, but follows the inquiry as inspired by Orthodox Christian theology and experienced by believers of Eastern rite churches. Western exceptionalism often relies on ideologies employing the distinction between urban Protestant individualism and scriptural tradition of the West as opposed to Byzantine despotic collectivism and irrational emotionality of the Christian and non-Christian East. Considering the difficulties in drawing a borderline between East and West—Greek Catholics of Eastern [End Page 569] Europe practicing an Eastern rite, but accepting the pope as their head is an indicative case in this respect—the editors stress mutual cultural borrowings within Eurasia, as well as the need for investigating broader patterns of institutional changes, power relationships, and their consequences for self-understanding that have made up the East/West divide today. The contributors are far from stating that there is unity of Eastern and Western Christianities. At the same time, however, they break down some stereotypes. Regarding doctrine, for example, the editors falsify several myths about Eastern Christian thought, such as that of irrationality, neglect of the scriptural side of religion, and primitivism when it comes to popular and ecclesiastical devotion. Orthodoxy is often seen as a highly reflected oral and visual culture—absence of instruments in the liturgy is one among many examples; icon veneration might be another—but this culture should be understood not as a primitive form of religiosity, but as a living mode of communication. Instead of treating "Orthodox mentality" as an obstacle to modernity, it is more useful to recognize Orthodox patterns of modernity. The volume is divided into four parts. Part one deals with sensuous expression of Eastern Christianity, especially via icons and liturgy. Part two focuses on the renewal of Eastern Christian tradition in recent decades. Part three discusses issues of syncretism and sharing among Eastern Christians and Muslims, as well as authenticity searching among various streams of Orthodox believers. Part four concludes with an account on transformations of personhood within the community of church and nation. While Latin scholastic theology removed images from the spiritual core of the Church and assigned them an instrumental role, Eastern Christianity icon-centered religious practices "create a particular sensory background, which adds to the conceptual and psychological layers of religiosity, and influences the devotees' relationship with the divine" and with their fellow humans, as well as the material world surrounding them, writes Gabriel Hanganu in chapter one (46). As he also stresses, a distinctive Orthodox view of personhood, materiality, and relationship with the divine may provide some inspiration for anthropological theories. Orthodox practices, especially icon-veneration and liturgy, are also discussed in the remaining three chapters of part one. Sonja Luehrmann contrasts Orthodox and protestant treatment of icons in Middle Volga. Stéphanie Mehieu discusses the role of icons and statues among Greek Catholics in Hungary and Romania, and Jeffers Engelhardt concludes this part by describing the role of liturgy and singing among Orthodox [End Page 570] Christians living at the borderland of Estonia and Russia. His account challenges "the ethnoliguistic and geopolitical ideologies that animate and are naturalized in Estonian 'transition,' European integration, and the post-Soviet renewal of Orthodox Church of Estonia" (107). In the first chapter of part two, Alice Forbes deals with monastic education in a Romanian Orthodox convent. Forbes mentions that obedience to the spirit rather than the letter is stressed in this education. In her words, "the scriptures are not understood as being explicit and self-referential, but rather as containing hidden meanings that can be grasped only through divine inspiration" (150). Later in part two, Vlad Naumescu also addresses the processes...

The Cambridge Companion to Orthodox Christian Theology. Edited by Mary B. Cunningham and Elizabeth Theokritoff. Cambridge Companions to Religion. Cambridge: Cambridge University Press, 2008. xxvi+321 pp. $81.00 cloth; $29.99 paper.

The Cambridge Companion to Orthodox Christian Theology. Edited by Mary B. Cunningham and Elizabeth Theokritoff. Cambridge Companions to Religion. Cambridge: Cambridge University Press, 2008. xxvi+321 pp. 29.99 paper. - Volume 79 Issue 2

Christian Theology and the Mind-World Relationship

In this article, I explore how orthodox Christian theology informs a philosophical understanding of the mind-world relationship. First, I contend that the Christian doctrine of creation entails that the world possesses an intrinsic rationality and intelligibility. I then go on to show how three different views of the mind-world relationship are compatible with this fact about the world: (a) realism, (b) idealism, and (c) fallibilism. I also delineate the strengths of each view, in terms of how well each view comports with other basic tenets of Christian orthodoxy. Finally, I show how fallibilism and idealism are incompatible with other important Catholic doctrines, which in turn leads me to recommend realism as the most viable position on the mind-world relationship for the Catholic philosopher to take.

The Cambridge Companion to Orthodox Christian Theology. Edited by MARY B. CUNNINGHAM and ELIZABETH THEOKRITOFF.

The end of the atheist communist governments of Russia and eastern Europe resulted not only in a realignment of the politics of Europe but also in a new freedom for the Orthodox churches. They had become used to living under varying degrees of persecution under the Ottoman empire, Arab states in the Middle East, absolutist and westernizing governments in the Russia of Peter the Great and his successors, and then the atheist communist governments. Since 1990 there have been dramatic changes in Orthodox countries with countless new churches built, revival in the monastic life, and also a new involvement in education in schools, higher education institutions, and seminaries. There have also been increased numbers of Orthodox students studying in Western universities, many converts from other churches, and a mass of new books and journals from Orthodox publishing houses. Within the ecclesiastical renewal there is a resurgence of interest in Orthodox theology among both Eastern and Western students.