Orthodox Ecclesiology Research Articles

Ecclesiology from Below in Contemporary Orthodox Christianity

Abstract This article aims to critically and comparatively explore a recent model of ecclesiology from below as worked out by a contemporary Ukrainian Orthodox theologian and worldwide known scholar, Cyril Hovorun (b. 1974). In order to discern Hovorun’s original contribution to the field of Orthodox ecclesiology and its ecumenical potential, his doctrine of the church is placed in a wider scholarly context by emphasising the way in which the Ukrainian theologian is influenced by his main sources. Afterwards, the concrete implications of Hovorun’s ecclesiology from below are examined and some critical remarks are further articulated. Finally, this study sheds light on the strengths and shortcomings of Hovorun’s approach when compared with one of the most influential ecclesiological perspectives in contemporary Orthodox Christianity, namely, John Zizioulas’ eucharistic ecclesiology.

Orthodox Theology's Hide‐and‐Seek with Postcolonialism

AbstractAccording to the postcolonial approach, to understand today's world one must take into account modern colonialism (late 15th to mid‐20th centuries) as well as all other forms of colonialism. Orthodox theologians have only recently and on a small scale begun to use postcolonial analysis. However, Orthodox theology can contribute to the discussion and shed more light on both the historical experience and the future course of the debate. In particular, the postcolonial perspective can intersect with missionary praxis and missiology, as the Orthodox Church began to be seriously active in the missionary field (of sub‐Saharan Africa and the Far East) in the 1960s, that is, at the end of the classical colonial period. Its experience confirms that colonialism entails not only direct imposition on the colonized but also the colonized people's internalizing of the colonizers’ logic. The postcolonial approach thus invites self‐criticism. The obligation to be self‐critical is at the heart of the Orthodox tradition, despite the fact that it is often forgotten, resulting in nightmarish distortions and neo‐colonial attitudes. At the same time, the postcolonial perspective reinforces the liberating mission of the gospel and patristic theology in all human contexts. In this way, postcolonialism is called to come to a fruitful completion with anti‐colonialism and to contribute to the key demand of Orthodox ecclesiology, which is the formation of authentically local churches and not branches of other, national churches.

ASPECTE HRISTOLOGICE PREZENTE ÎN OPERA SFÂNTULUI IOAN GURĂ DE AUR

In this article I will try to outline some ideas about the christological foundation of the Church, found in the theological conception of St. John Chrysostom. Far from having the claim of achieving a golden presentation of Orthodox ecclesiology like Saint John, I will still try to outline certain aspects, being aware that Christ - the Head of the Church will fulfill and perfect my humble limits and weaknesses.

„Primus universalis“ u zvaničnim dokumentima Međunarodne komisije za bogoslovski dijalog rimokatoličke i pravoslavne Crkve: recepcija i izazovi

The essential idea of the work is reflected in providing an answer to the question of the place and nature of the primus universalis within the framework of the official documents of the International Commission for Тheological Dialogue of the Roman Catholic and Orthodox Churches. On those grounds, in order to determine the planned primatial course, the further course of work continued with the discussion of the challenges and reception of the basic ecclesial positions primus universalis, whereby this part of the work was divided in two directions: the first, manifested in the direction of reception within the framework of the Position of the Moscow Patriarchate according to to the question of the nature of the universal first, and, second, the answer of Metropolitan Elpidophoros Lambriniadis. The diversity and juxtaposition, but also the coexistence, of the two models within the framework of Orthodox ecclesiology is also shown by an example of a rereading of this issue in systematic theology, where the positions of numerous theologians of the same Church are presented, whose analysis confirms the coexistence of a double interpretation of the primus universalis, expressed, in general, in dialectic ’esse — bene esse Ecclesia’.

Bogoslovsko-eklisiološka analiza pojma "Crkvena muzika" u svetlu antropološkog poimanja muzike

Throughout centuries, the concept of church music has held significant importance within the Orthodox Church. Its positive reception in the life of the Serbian Orthodox Church is evident by its frequent usage to describe various musical practices, such as: 'church singing, 'choral singing, 'polyphonic singing (or singing from sheet music)', 'Serbian folk singing', 'Karlovac chant', 'Belgrade chant' or 'Byzantine chant'. Drawing from anthropological research, we establish the definition of music through two interdependent approaches. Music is a cultural construct that lacks uniqueness and universality, but rather possesses a multitude of meanings dependent on collective and individual perspectives. Simultaneously, music is a cultural phenomenon that engenders diverse forms of identity, ranging from ethnic, gender, individual, collective, to local or global identities. From the perspective of Eucharistic theology, the Church is presented as the Mystery of unity between the created and the uncreated, founded in the Trinitarian nature of existence. The identity of the Church is not confined to historical and institutional frameworks, but is found in eschatology - the Kingdom of God. The Eucharistic church singing is examined in relation to church music and its connection with the anthropological understanding of music. The findings are analyzed from the standpoint of Orthodox ecclesiology. This paper aims to explore whether the identification of Eucharistic church singing with music, as a human category, can be positively argued within Orthodox theology.

"Eucharistic Institutionalization and Hesychast Catechesis"

The importance of Hesychastic theology for contemporary catechesis is indisputable. The Church is the space in which Hesychastic Tradition and theology grow empirically and the place in which this Tradition becomes an essential attribute of Orthodox ecclesiology. By the very term of hesychia we mean the attitude of withdrawal from the “communion at any cost” to a state of internalization, a state which, without excluding communion, does not absolutize it. Any attempt to introduce another form of preaching into the dynamics of Church life risks seriously affecting the ethos of this life and leading to a perversion of the true meaning of the Church.

International Theological Conference “Orthodoxy and the ‘Russkii Mir’ (Russian World): The Threat to Orthodox Ecclesiology and the Ideological Basis of Russian Neo-Imperialism

In connection with the full-scale military aggression of the Russian Federation against Ukraine, which was largely based on the ideology of “Russian world,” on June 16, 2022, Volyn Orthodox Theological Academy (Lutsk, Ukraine) together with the educational platform “ETHOS / God Against War” (Kyiv, Ukraine) held an international theological conference “Orthodoxy and the “russkii mir” (Russian world): The Threat to Orthodox Ecclesiology and the Ideological Basis of Russian Neo-Imperialism.” Brief information about this international scientific conference is given.

Обґрунтування церковної незалежності у теологічному вченні періоду пізньої Візантії

The article considers the main mechanisms and principles of functioning of the church-administrative system of governance of the Ecumenical Church. It is established that church life is a lively and dynamic process. The church is steadily moving forward and is forced to respond to societal demands and problems. It is proved that the formation of two approaches (Greek and Slavic) to the understanding of the structure of the system of Universal Orthodoxy was the cause of the crisis in the church. It is noted that “church misunderstandings” became apparent after the Great Council of Crete and the granting of the Tomos to the Ukrainian Church. The study highlights the transformational processes of the institution of autocephaly in late Byzantium period, as well as its importance for the modern church. It is proved that the ecclesiological conditionality of the autocephalous principle stems from the very nature of the church. The article argues that in the Orthodox tradition there is no generally accepted interpretation of the interdependence of gaining state independence and the autocephalous status of churches. From the point of view of Orthodox ecclesiology, it is obvious that, by its very structure, every church must necessarily be autocephalous. However, in practice, a number of national churches are waiting for PanOrthodox recognition for a long time. During the period of late Byzantium, autocephaly was transformed from a natural state to an ecclesiasticalpolitical phenomenon. And in the modern period – to an exclusively political one. It is established that the key task of modern world theology is to study the problem of autocephaly. Since the beginning of Christianity, autocephaly has become the basic principle of the apostolic foundation of the community-church, taking into account the national and ethnic characteristics of the population of the then Roman Empire. It is emphasized that autocephaly is one of the oldest institutions of the Church, which is the main feature of Orthodoxy. It is proved that the state is always an interested party in the process of church independence. Since each independent country seeks to have its own church, it acts as a protector of the powers and rights of the church located within its territorial authority. This significantly affects the current geopolitical relations between the Local Churches. It has been established that autocephaly was an adaptation of the church to the political geography of the state. The article establishes that the Ecumenical Church, while being united in its essence, is divided into independent Local Churches on an administrative and national basis. The article establishes that the institutional disputes of modern Local Churches in most cases are related to the “canonical territory” and the limits of their influence. This is directly related to the acquisition of autocephalous status. It is concluded that such global problems of All-Church significance can be solved exclusively by a conciliar way and reasonable means. This requires the participation of all Orthodox hierarchs, including unrecognized churches, to take into account their position.

CHURCH COMMUNITY PROBLEM IN ORTHODOX ECCLESIOLOGY

CHURCH COMMUNITY PROBLEM IN ORTHODOX ECCLESIOLOGY

The overview of the conference “Contemporary Orthodox Ecclesiology: Theological Foundations of Church Unity” (Moscow, March 29-31, 2021)

The overview of the conference “Contemporary Orthodox Ecclesiology: Theological Foundations of Church Unity” (Moscow, March 29-31, 2021)

CANONICAL PRINCIPLES OF THE AUTOCEPHALOUS SYSTEM OF THE ECUMENICAL CHURCH SN THE ADMINISTRATIVE STRUCTURE OF THE BYZANTINE EMPIRE

The article analyzes the body of legal norms of church law, which regulates the autocephalous principle of the church. The vector of modern transformation of autocephalous issues determines the revision of traditional approaches and reflects the ecclesiological dimension of modern Orthodoxy. The article reveals the essence of the earthly rule of the "heavenly Church", which is subordinated to the church's mission in finding the way to salvation. It is proved that the internal church system is of practical importance for the process of autocephaly of the new national local churches, which gained independence in the late nineteenth and twentieth centuries. The article examines that the church canons adopted and endorsed by the emperor in the Code of Justinian the Great in the era of the Ecumenical Councils, are relevant today. These rules, which are universally binding, may be repealed by the new All-Orthodox Council. This is important for a number of modern national churches that defend their canonical rights for independence and universal recognition. The study found that since the Byzantine Empire, state power has imposed its own principle of administrative division and management methods. Already in the II-III centuries a clear hierarchical structure of church management was formed, which led to the formation of ancient patriarchates. However, the founding of the first apostolic communities took place solely on the basis of the autocephalous principle.It is concluded that Orthodox ecclesiology offers an alternative approach to churchadministrative management. It is proved that only the autocephalous system is the only acceptable variant of the existence of the Universal Orthodoxy. Therefore, the struggle of a number of national churches for independence and recognition is fair. The lack of clear regulation of the procedure for proclamation of a new autocephalous church is specified. Therefore, further scientific explorations of autocephalous topics and the canonical work of the Holy Fathers will complement the research.

The Reciprocal Causation of the Eucharist and the Church: A Critical Analysis from Catholic Theological Perspective

The Catholic Church believes in the intrinsic and inseparable bond of the Holy Eucharist and the Church. In reference to its dogmatic Constitution, Lumen Gentium paragraph 11 (LG 11) the Church professes that the Eucharist, which is the body and blood of Jesus Christ, is “the source and summit of Christian life.” Each of these two sacraments effects and builds each other. This implies that as the church celebrates the Eucharist, the members as they partake in the Holy Communion manifest concretely their unity and become one body of Christ. This article seeks to underscore the indissoluble reciprocal causality of the Eucharist and the Church, while it stresses on the Eucharist as the origin, the being, and the destiny of the Church. The study drums home critically the idea that the Eucharist builds the Church, and the Church makes the Eucharist. These are but two complementary terms, the Body of Christ, the Church which lives and continuously builds itself up through the Eucharist, Body of Christ. This great theological theme is one of the central points of a deeper interest in Orthodox, Roman Catholic and Anglican ecclesiology. However, the paper examines critically the reciprocal causality between the Church and the Eucharist from the Catholic perspective as proposed by H. de Lubac, a French theologian. It finally treats the interpenetration of the Eucharist as the Body of Christ and the Church as the Body of Christ from the perspective of sacramental theology.

The variability of approaches in the church’s identification in the Russian theology of the 20-th century

At all times one of the key problems of Orthodox ecclesiology has been the definition of the concept “Church”. Certainly, it reflects a certain theological-ideological paradigm that might change depending on socio-historical circumstances. Such legitimacy is well illustrated by the ecclesiological experience of the Moscow Patriarchate of the 20th century, especially in the 1990s, when Russian Orthodox Church actively acceded to the introduction and spreading of the political and church mythologem as “Russian World” or “Ruskiy Mir” by the leadership of Russian Federation. However, the line allocated to the Church in this project is abhorrent to the concept of the Church of Christ, and therefore, the article is devoted to first and foremost a comparative analysis of various approaches for understanding the Church of Christ and the impact of these approaches on the formation of ecclesiological doctrine and practice of Russian Orthodox Church (ROC) in the 20th century. The purpose of this article is to demonstrate the various approaches to understanding the Church of Christ and the impact of these approaches on the formation of ecclesiological doctrine and practices of Russian Orthodox Church in the 20th century. The choice of time and place of the object under study is due to the need to analyze the external and internal influences on the understanding of the phenomenon of the Church of Christ. It was specified that within a short period of time (during the 20-th century), the demolition of several centenaries paternalistic system of mutual influences between the Church and the Russian state took place, and a new system of relations was formed in a wide range – from the persecution and attempts of unequal symbiosis and even to mutual emancipation. Approaches of Russian theologians of the 20’th century as to the concept of the Church should be divided into three groups: conservative (based on the achievements of scholastic theology of the 18’th–19’th centuries), innovative (creative understanding of the patristic heritage, denial of the absolutization of social moment in the Church) and modernistic (adaptation of theology to modern society needs) philosophical understanding of the latter needs, and sometimes it’s considered as a tool for the use of the Church, or for its destruction). The criteria for their intrinsic definition were the method of definition (e.g, the concept of love) and the connotation associated with their perception (positive or negative). It should also be noted that the "The Foundations of Social Concept of Russian Orthodox Church" adopted by the Moscow Patriarchate in 2000 are in full compliance with the provisions established in the works of the pioneers of the 20’th century. The ideas of the documents remain relevant in the 21’st century, but they appear to undergo new transformations in the future. First of all, we have to take into consideration the current trends in the development of Russian society.

Christ’s Body Is One

Abstract This essay argues that the ecclesiology of John W. Nevin furnishes American Presbyterians, both evangelical and mainline, with significant resources for the pursuit of Reformed catholicity. Nevin believed that the church must exhibit contemporary unity and historical continuity as a result of its mystical union with the incarnate Christ. He opposed the forces prevalent in American Protestantism that undermined visible, catholic unity. In Nevin’s assessment, the foundational factor in these ecclesiological errors was a defective, truncated Christology. Nevin sought to renew Reformed theology through retrieving an orthodox ecclesiology rooted in a robust understanding of the incarnation. The concluding section will argue that both streams of American Presbyterianism fall short in terms of catholicity and would benefit by attending to Nevin’s ecclesial vision.

“Contemporary Orthodox Ecclesiology: Church Unity and Divisions in the Church”. Theology and Research Conference An Interview with Fr. Georgy Kochetkov, Deacon Vasiliy Felmy, E. A. Pilipenko, P. Vasiliades, Archimandrite Kirill (Govorun), Th. Bremer, Fr. Stephan Lipke

“Contemporary Orthodox Ecclesiology: Church Unity and Divisions in the Church”. Theology and Research Conference An Interview with Fr. Georgy Kochetkov, Deacon Vasiliy Felmy, E. A. Pilipenko, P. Vasiliades, Archimandrite Kirill (Govorun), Th. Bremer, Fr. Stephan Lipke

ЕКЛЕЗІОЛОГІЧНА ЗУМОВЛЕНІСТЬ АВТОКЕФАЛЬНОГО УСТРОЮ ВСЕЛЕНСЬКОГО ПРАВОСЛАВ'Я

The article deals with one of the fundamental problems of the whole corps of the church law – autocephalous principle of the existence of the church. This problem drives the researchers' attention to the very essence of the existence of orthodoxy in general. The preaching of Christ and the Gospel leave no direct pointers of the internal organization of the church. The apostles make only the subtle hints to the administrative arrangement of the church in general. Their mission preaching and spreading the faith to all nations, however, they did not envisage any other administrative system than autocephaly. Church dogmas and canons, which regulate all aspects of the life of the Church, were formed during the heyday of Christianity in the Byzantine Empire. However, the significant politicization and dependence of the church on imperial power led to the proclamation of a number of canons that contradicted the original nature of the church. This also applies to autocephaly. Under the pressure of the state authorities, the primacy of honor together with ancient Rome is shared by the capital's Constantinople chair. The theory of the "Five Patriarchates" is be- ing formed, which are called to rule the world Orthodoxy. During the Ecumenical Councils, autocephaly was transformed from a basic and natural state of the Church existence into a certain privilege and a subject of political bargaining in the international arena.Despite the long process of forming the canonical and legal corps of Orthodoxy, there is no clear regulation of the procedure for proclaiming a new autocephalous church today. This led to significant misunderstandings and the termination of Eucharistic communion by a number of Local Churches after granting autocephalous status to the Ukrainian Church. Theological disputes over the very procedure of signing the Tomos still take place today. Besides theoretical justification, the internal church structure also has a practical value for the process of bestowing autocephaly on the new national Local Churches. This is relevant due to the struggle of a number of modern countries for the church independence and the Ecumenical recognition. Starting since the Byzantine Empire times, the state power has constantly imposed its own church management principle and methods, which often was going against traditions and canonical norms. Orthodox ecclesiology offers its own approach to church-administrative management. It is proved that merely the autocephalous system is the only acceptable option of the existence of the Universal Orthodoxy.

Jak określić czynności liturgiczne prawosławnego duchownego? – podstawy teologiczne i normy językowe

The article analyzes the problem of unstructured Polish terminology regarding liturgical activities of an Orthodox priest. Presenting the theological assumptions of the priest’s ministry, service, dignity or tasks, the article indicates the terms and word connections that correspond to Orthodox ecclesiology.

Studying the problems of church autocephaly in the socio-political context of the 19 th — early 20 th centuries in Russia

The article is devoted to the study of the problem of autocephaly of Orthodox Churches in Russia during the nineteenth and twentieth centuries. Interest in this aspect of aspect of Orthodox ecclesiology and canon law intensified not only because of the development of Orthodox theology in Russia, but also due to the fact that this problem acquired political significance. It was connected with some matters of domestic and foreign policy of the Russian Empire. The annexation of Georgian in the early nineteenth century and liquidation of the autocephaly of the Georgian Church by the decision of the secular authorities provided the enduring source of the anti-governmental mood among Georgian elite, traditionally closely connected with the local clergy. The foreign policy interests of the empire in the Near East and Asia Minor also contributed to the intensification of research in the field of ecclesiastic history and the modern structure of ancient patriarchates. The greatest factor that contributed to an increase in such research interests was the emergence of new autocephalous churches: the Greek and Bulgarian churches separated from the Patriarchate of Constantinople. Separation of the Bulgarian Church provoked an aggressive polemic in the Russian press. The problem of nationalism was highlighted, which is significant for the Orthodox tradition. As an attachment to the article, the authors include the text of a report on the possibility of the autocephaly of the Georgian Church composed by Vladimir Beneshevich in 1917. The report was made upon request of the Provisional Government and it is preserved in the collection of Beneshevich at the St. Petersburg Branch of the Archive of the Russian Academy of Sciences.

The Biblical Background of εκκλησία and its Later Application in the Orthodox Ecclesiology

The Biblical Background of εκκλησία and its Later Application in the Orthodox Ecclesiology

ПОЛЕМИКА ВОКРУГ ЮРИСДИКЦИИ КОНСТАНТИНОПОЛЬСКОГО ПАТРИАРХАТА НАД ПРАВОСЛАВНОЙ ДИАСПОРОЙ В ПЕРВОЙ ПОЛОВИНЕ XX ВЕКА И ЕЁ ИТОГИ

One of the crucial challenges facing the Orthodox world is the necessity to regulate the canonical status of the Orthodox diaspora. The Council on Crete, held in 2016, accepted a relevant document and stated the willingness of all Orthodox Churches “to resolve the problem of the Orthodox diaspora and its organization in accordance with Orthodox ecclesiology, and the canonical tradition and practice of the Orthodox Church”. A model of a compromise that could reconcile the competing approaches of various Orthodox Churches has been long searched for. However, less and less attention is paid to the fact that the theory imposed by the Church of Constantinople is purely arbitrary and devoid of any solid reasons. Throughout the 20th century, it has been more than once challenged as pseudo-canonical. It is clear that any consensus based on erroneous theological assumptions will be leading to failure. This article is intended to show that the repeatedly refuted approach of the Church of Constantinople cannot help in formulating a truly canonical decision of the problem of diaspora.