Christ as the Watermark of Divine Love: Expanding the Boundaries of Eastern Orthodox Ecumenism and Interreligious Encounter

The article is a personal theological reflection on ecumenism and inter-religious dialogue by one of the commission of drafters of the Ecumenical Patriarchate's 2020 social teaching text For the Life of the World: Toward an Orthodox Social Ethos (=FLOW). The text argues that FLOW, despite being innovative for Orthodoxy, needs its boundaries expanded theologically. The section on Christian ecumenism is still quite conservative in character. It acknowledges that the Orthodox Church is committed to ecumenism but it does not explicitly acknowledge the ecclesiality of non-Orthodox churches. The author puts forward a form of qualified ecclesiological exclusivism that affirms that non-Orthodox churches are tacitly Orthodox containing “a grain of Orthodoxy” (Sergii Bulgakov). Strangely, FLOW's section on inter-religious dialogue is much more radical than its section on ecumenism. The author builds theologically on FLOW's positive affirmation of other religions as containing “seeds of the Word”, in particular, Islam containing ‘beauty and spiritual truths' and Judaism as being Orthodoxy’s “elder brother.” The essay ends by sketching a Trinitarian theology of other religions drawing on ideas from Maximus the Confessor, Bulgakov, Hans Urs von Balthasar and Raimundo Panikkar amongst others.

ریاض ندیم نیازی کی حمدیہ اور نعتیہ شاعری میں احادیث ِ مبارکہ کے اشارے: ایک مطالعہ

The current research paper sheds the light on the very significant topic. The researcher has diligently studied the relevant material from various sources.Riaz Nadeem Niazi’s praise and Naat from the teachings with the spirit of truth, warmth of faith and a deep awareness of the purpose that gives perfection to his art of praise and Naat. And what a beautiful artistic use of the history of Islam. In his praise and Naat, along with the state of heart, language and speech, word-for-word sitting and dismissal, extensive study and modern consciousness are seen. Most of the subjects of Hamdia and Naat poetry are derived from Quranic verses which they have compiled and Naatiya poems with utmost austerity, sincerity and devotion. .He has described the Sira-e-Taiba, teachings, miracles, habits and qualities of the Divine Love and Servant of the Universe in a very clear manner in the light of the (احادیث مبارکہ) in his hymns and sermons; the (احادیثِ مبارکہ) are found with all their specialty, goodness and love with full intellectual and technical skill. In each of their collections, there is a system of (احادیثِ مبارکہ). And we have tried our best to make the Naats effective.

Beyond East and West: What ‘Ladder’ Did John Wu Use Towards This Goal? (Part Two)

John Wu Jingxiong (1899-1986) was a diplomat, scholar, and authority on international law. He was also a prominent Chinese Catholic convert. His spiritual autobiography Beyond East and West (1951) reminds us of the Confessiones of St. Augustine for its moving description of John Wu’s conversion to Catholicism in 1937 and his early years as a Catholic. The very title of Wu’s autobiography points to his spiritual ideal which let humanity go beyond cultural particularities (be they Western, Chinese, or other). John Wu found wisdom in China’s great traditions, i.e., Confucianism, Daoism and Buddhism, pointing to their universal truths that come ultimately from, and are fulfilled in, Christ. The author of this contribution has searched for John Wu’s universal traits which go beyond any culture and calls them, metaphorically, a “ladder”. He has found a threefold ladder, i.e. that of the Christian faith, of human friendship and human and divine love, and that of natural law.

The Gospel of Divine Mercy in King Lear

The paper discusses Shakespeare’s preoccupation with the Christian notions of divine love, forgiveness and justice in The Tragedy of King Lear. In my reading I employ Jean-Luc Marion’s phenomenological reflection on the givenness of love and Hans-Urs von Balthasar’s theology of Paschal mystery. I take issue with the Marxist and existentialist interpretations of Shakespeare’s tragedy which prevailed in the second half of the 20th century. My aim is not a simple recuperation of the “redemptionism” of the play, but an in-depth consideration of Christian allusions in the play which may tie love and forgiveness to justice and throw light on the ending of King Lear.

Mourning the Mamalith

Mourning the Mamalith: A Graphic Response to GriefOn February 17, 2021, my mother, Ingrid Margarethe Phyllis Gertrud von Reitzenstein Claussner, falls and breaks her neck while doing what she loves most: going to church. "Jesus is the most important person in my life," she once told me. Always subordinate to her divine love affair, my mortal relationship with her was complicated. At key moments throughout my life, starting in infancy when I needed her care and protection most, she was absent. Due to my mother's early childhood trauma, she was unable to get too close to anyone, even to me, her only child. Jesus was her answer to every question, no matter what the question. This level of devotion to an invisible entity was incomprehensible to me, but I loved my mother with every ounce of my being. On February 18, 2021, Gracie is born on a ranch in Nebraska. Her mother dies shortly after giving birth—not from complications of having puppies, but from eating part of a towel. On February 19, 2021, my mother dies in the hospital in Tucson, Arizona.On May 1, 2021, my wife and I drive to Nebraska to pick up Gracie the boxer puppy. She is ten weeks old but still just a teeny five-pound runt. She grows very quickly and continues to thrive. Nevertheless, I have recurring panic attacks at night in response to dreams and spontaneous mental images of Gracie's tiny, vulnerable body. I can't shake the feeling that something might happen to her, and that I may not be able to protect her.In early June, the morning after another night of anxiety and insomnia, I tearfully call my wise therapist friend, Leslie. She tells me that when one's mother dies, part of the grieving process requires that one re-experience every fraught moment and emotion: "You are healing not just your own relationship with your mother, but you are healing your entire maternal lineage. You must relive everything on a deeper level now, even if you've already worked through these feelings before." I realize that my nightly anxiety attacks aren't really about Gracie, but about my own vulnerability when I was an infant. I am re-experiencing those early moments through my visceral connection with this tiny mammal who depends on me. This short comic looks at the mysterious connection between processing childhood vulnerability and trauma, more-than-human and human interdependence, and psychosomatic healing. As I've done in some of my previous work, by materializing thoughts as drawn and written sequential vignettes, I hope to gain and share insight about the mysterious dynamics of embodied cognition.

Z aktora kapłan. Od „Króla-Ducha” do „słowiańskiego papieża”

This article is concerned with the fragmentary nature of Juliusz Słowacki’s poem “Król‑Duch”, its mystical‑Christian dimension and the impact it had on Karol Wojtyła. Openness to infinity and perpetuality of literature is made clear by referring to Friedrich Schlegel and his idea on the endlessness of romantic poetry, as well as to Roland Barthes, who draws attention to the text as a fabric creating a “wonderful image”. “Król‑Duch”, being a work that requires a patient and soulful reader, ready to travel through the labyrinth, is noticed by Karol Wojtyla, who recognizes the poem as a perfect Christian epic. Participation in the Rhapsodic Theater and the change that occurred in the thought of the later pope indicate a deep understanding of the truths hidden in the work. It also proves that a new way of reading – a long conversation with the text, can lead to repentance. The article attempts to prove that literary mysticism, the experience of the relationship of the “I” with God, as well as spiritual activity bring the work of the romantic poet closer to the poetry of Karol Wojtyła, while making John Paul II the next “King‑Spirit”, the Spirit that orients the nation towards the highest levels of Divine Love.

“God Smiles”: The Rhythm of Revelation in Sorrentino’s “The Young Pope”

The classic problematic of divine absence and presence is a familiar theological trope (deus absconditus). It achieves new life, however, in the work of contemporary Italian filmmaker Paolo Sorrentino (b. 1970), who explores the theme in his recent television miniseries The Young Pope (2016). I “read” Sorrentino as part of a trajectory in contemporary Italian theory (Vattimo, Agamben, etc.) that deconstructs-as-a-way-of-receiving certain traditional (especially Catholic) problematics. However, Sorrentino is to be distinguished from these others by what we might call a postmodern sincerity, whereby he manages to twist without breaking an orthodox understanding of divine invisibility. Importantly, Sorrentino emphasizes the interpersonal and ongoing nature of revelation, and thus situates the absconditus problem in a broader account of dialogical divine love. “Reading” Sorrentino in this way suggests that deus absconditus and deus revelatus are not concepts in tension but rather dynamic parts of an integral, integrating dialectic. It also suggests that visual storytelling remains a powerful medium for raising and indeed enacting fundamental theological questions to do with belief and unbelief.

Comments for My Colleagues

In the paper, the originator of the hiddenness argument, J. L. Schellenberg, responds to papers that challenge his reasoning. In his remarks he puts an emphasis on the concept of divine love and he explains why it is not only connected to the idea of the Christian God. He also clarifies his position on ultimism.

The Argument from Divine Hiddenness and Christian Love

In the paper it is argued that the conceptual resources of Christianity topple the hiddenness argument. According to the author, the variability of the divine love cast doubt on the soundness of Schellenberg’s reasoning. If we understood a perfect love as a maximal and equal concern and identification with all and for all, then a divine love would entail divine impartiality, but because of conflicts of interest between human beings the perfect, divine love cannot be maximal.