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

2021 ◽  
Vol 78 (4) ◽  
pp. 396-407
Author(s):  
Brandon Gallaher
Keyword(s):  
Theological Reflection ◽  
Eastern Orthodox ◽  
Social Teaching ◽  
Orthodox Church ◽  
Divine Love ◽  
Hans Urs Von Balthasar ◽  
Religious Dialogue ◽  
The World ◽  
Teaching Text ◽  
Maximus The Confessor

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.

scholarly journals Eastern Orthodox Church and modern religious processes in the world

2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Practice ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Orthodox Christianity ◽  
The World ◽  
Collapse Of Communism ◽  
Society Today

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

Mary in the Hymnody of the East

2019 ◽  
pp. 105-121
Author(s):  
John Anthony McGuckin
Keyword(s):  
Literary Tradition ◽  
Virgin Mary ◽  
Eastern Orthodox ◽  
Christian Tradition ◽  
Orthodox Church ◽  
The World ◽  
The New Testament ◽  
Unbroken Line ◽  
The Church

Beginning with a notice of the major Marian hymnal elements in the New Testament text, this study goes on to consider how the most ancient Christian tradition of celebrating the role of the Virgin Mary in the salvific events the Church commemorates at prayer runs on in an unbroken line into the earliest liturgical examples from the Byzantine Greek liturgy. The study exegetes some of the chief liturgical troparia addressed to the Theotokos in the Eastern Orthodox Church ritual books. It analyses some of the more famous and renowned poetic acclamations of the Virgin in Byzantine literary tradition, such as the Sub Tuum Praesidium, the Akathist, and the Nativity Kontakion of Romanos the Melodist, but also goes on to show how the minor Theotokia (or ritual verses in honour of the Virgin), taken from the Divine Liturgy and from the Eastern Church’s Hours of Prayer, all consistently celebrate the Mother of God’s role in the salvific work of Christ in the world.

scholarly journals ICONS, SMUGGLING AND MCDONALDIZATION OF CULTURE

Muzealnictwo ◽  
2017 ◽  
Vol 58 (0) ◽  
pp. 0-0
Author(s):  
Joanna Tomalska-Więcek
Keyword(s):  
Western Europe ◽  
Capital City ◽  
Eastern Orthodox ◽  
Orthodox Church ◽  
Multicultural Society ◽  
Artistic Value ◽  
The World ◽  
Grand Duchy Of Lithuania ◽  
Polish Culture ◽  
The Church

Culture undergoes constant changes. Although today, Poland is an almost ethnically homogenous country, ages ago, the dialogue of cultures took place not only on the borderlines of the First Polish Republic but also in the then capital city of Cracow. In 1390, Slavic Benedictine monks who used Old Church Slavic language settled in the church of the Holy Cross in Krakow. Francis Skaryna (Francysk Skaryna), a pioneer of Belarusian printing and later the founder of the first printing house in Eastern Europe in Vilnius, published the first Cyrillic prints in the world in Cracow and in the early 16th c. also studied there. Poland was a great example of a multicultural society. In the early 16th c. the Catholics and the Protestants, the Jews and the Armenians, the Tatars and the Karaims lived in Poland. After the Union of Lublin, the Crown of the Kingdom of Poland and the Grand Duchy of Lithuania formed one of the biggest countries in Europe at the time; it was inhabited by the Poles, the Lithuanians, the Ukrainians and the Belarusians. In the mid-16th c. Poland became a shelter for multitudes of religious dissenters in Western Europe, such as the Lutherans, the Calvinists, and other Protestants. Today it is useless to seek traces of such multiculturality in many museums. In museums which collect paintings related to the Eastern Orthodox Church, places of monuments connected with Polish culture are frequently occupied by late icons of mediocre artistic value smuggled from Russia. The article attempts to explain this phenomenon in the context of the transformation of modern museology.

The Beauty of the Redemption of the World: The Theological Aesthetics of Maximus the Confessor and Jonathan Edwards

2008 ◽  
Vol 101 (1) ◽  
pp. 45-76 ◽  
Author(s):  
Michael D. Gibson
Keyword(s):  
Jonathan Edwards ◽  
Theological Aesthetics ◽  
Hans Urs Von Balthasar ◽  
The Reformation ◽  
The World ◽  
Abstract Data ◽  
The Aesthetic ◽  
Maximus The Confessor

Catholic theologian Hans Urs von Balthasar, in hisHerrlichkeit, laments the eclipse of the aesthetic in modern theology, noting that thebeingof a Christian is itself a thing of beauty inscribed by the grace of God; that is, it is a form of existence “opened up to us by the God-Man's act of redemption. . . . God's incarnation perfects the whole ontology and aesthetics of created being.” Von Balthasar traces the loss of the aesthetic dimension from Protestant theology to the Reformation principle ofsola scriptura, which seeks to abstract “data” of scriptural revelation into objective formulae. This approach leads to the historicism of Hegel, Schelling, Schleiermacher, and Barth, effectively removing the meditative gaze from theological contemplation. Von Balthasar's ultimate argument is that it is necessary for Protestant theology to revive the Alexandrian tradition in order to recover the “transcendent principle of beauty as derived from and most proper to God,” which is to be “for us the very apex and archetype of beauty in the world.”

scholarly journals Трансформация культурных ценностей в России. Зарисовка проблематики

2017 ◽  
Vol 16 ◽  
pp. 35-49
Author(s):  
Mikołaj Mazuś
Keyword(s):  
Cultural Values ◽  
Human Life ◽  
Human Mind ◽  
Eastern Orthodox ◽  
Orthodox Church ◽  
Historical Process ◽  
Literature And Politics ◽  
The World ◽  
The Subject ◽  
Definition Of

The transformation of cultural values in Russia. An outline of the issue of culture in the broadest sense of the world is the entirety of various manifestations of human life. Therefore it is one of the most commonly used concepts in humanistic works. One can refer to culture by raising a number of topics – arts, literature and human mind. When there is a need for a precise definition of culture, certain problems occur. Polish scholar Bronisław Malinowski points out that culture can be understood as human activity in general, including ideas, religious and spiritual issues, art, literature, and politics. Such an approach to culture can lead to the neglection of the historical process. The subject of the present study are selected religious pieces from the period of tsar Peter I.Key words: Russia; Peter I; history vs. literature; Eastern Orthodox Church;

Eastern Orthodox Church and the Christian Mission in the Twenty-First Century

2015 ◽  
Vol 32 (3) ◽  
pp. 371-383
Author(s):  
Gheorghe Petraru
Keyword(s):  
First Century ◽  
Eastern Orthodox ◽  
Western World ◽  
Orthodox Church ◽  
Christian Mission ◽  
Living Tradition ◽  
The World ◽  
The One ◽  
World Mission ◽  
The Church

The Orthodox Church is present today all over the world, due to its mission and to the migration of the members of this church from their motherlands to the Western world. This migration took place so that its people could live in freedom, during the period of totalitarianism, or to have better conditions of life, particularly after the fall of Communism. Its mission has to be seriously taken into account in the context of Christian world mission, in order to have a relation with the living tradition of the church, on the one hand, or to know and have a vision of the doctrine of Christianity in its unity and witness in Christian history, on the other hand. By migration, the Orthodox Church became a factor in universal witness to the world as, for example, the Orthodox Romanian diaspora in the eu or usa.

THE EMERGENCE OF RESISTANCE TO ECUMENISM IN THE RUSSIAN ORTHODOX CHURCH (ROC) IN THE POST-PERESTROIKA PERIOD OF RUSSIA

2020 ◽  
Vol 9 (4) ◽  
pp. 74-93
Author(s):  
V.A. LIVTSOV ◽  
◽  
A.V. LEPILIN ◽  
Keyword(s):  
Russian Federation ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
International Level ◽  
World Council Of Churches ◽  
Russian Orthodox Church ◽  
The World ◽  
World Council ◽  
The Russian Federation ◽  
Emergence Of Resistance

The main purpose of the article is to analyze the emergence of opposition to ecumenism in the Rus-sian Orthodox Church (ROC) in the post-perestroika period of Russia. The article examines the issues of interaction between the Russian Orthodox Church (ROC) and the World Council of Churches (WCC), the aspects of opposition to the ecumenist movement in the Russian Federation in the post-Soviet realities. The author comes to the conclusion that in the post-perestroika period, a number of representatives of the Russian Orthodox Church were negatively disposed towards ecu-menism and considered this movement a heresy. The issues of this kind caused disagreement not only at the international level, but also within the structure of the ROC itself.

Conclusion

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Global Economy ◽  
Economic Life ◽  
Social Teaching ◽  
Human Society ◽  
Pope Francis ◽  
The World ◽  
Entire Cosmos ◽  
Natural Ecology ◽  
Theological Vision ◽  
New Framework

The conclusion looks at the teaching of Pope Francis, considering the possibility that it represents the emergence of a new framework for Catholic social teaching. Pope Francis has emphasized that the encounter with Jesus Christ brings about an experience of newness and openness. He has also proposed a cosmic theological vision. His concept of “integral ecology,” introduced in his encyclical Laudato Si’, illustrates how human society is interconnected with the natural ecology of the planet earth and the entire cosmos. He proposes that the economy, society, culture, and daily life are all interconnected “ecologies.” In a speech to the World Meeting of Popular Movements in 2015, Pope Francis also explains how social movements devoted to local issues can nevertheless have a profound effect on the structures of the global economy. In his teachings, Pope Francis presents an organicist and communitarian vision of economic life.

Globalization and Benedict XVI’s Caritas in Veritate

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Hong Kong ◽  
Vulnerable Populations ◽  
Global Economy ◽  
Catholic Social Teaching ◽  
Communication Technologies ◽  
Social Teaching ◽  
Catholic Social Thought ◽  
Caritas In Veritate ◽  
The World ◽  
The Trinity

In recent years the economy has become globalized. Globalization is the increased flow of goods, services, capital, people, and culture facilitated by innovations in transportation and communication technologies. This chapter examines the phenomenon of globalization and its impact on Catholic social teaching. It looks, in particular, at Pope Benedict XVI’s encyclical Caritas in Veritate. Pope Benedict criticizes how the current global economy exploits and excludes vulnerable populations around the world. Caritas in Veritate further develops the communio framework initiated by John Paul II and proposes that the communion of the three Persons of the Trinity provides a model for the shape globalization should take, recognizing unity in the midst of diversity. The chapter also looks at how Catholic social thought itself is globalizing, examining in particular the work of Mary Mee-Yin Yuen from Hong Kong and Stan Chu Ilo from Nigeria.

Sign in / Sign up

Export Citation Format

Share Document