Book Review: Eastern Orthodox Christianity: A Western Perspective, Eastern Orthodox Theology: A Contemporary Reader

2005 ◽  
Vol 29 (1) ◽  
pp. 52-53
Author(s):  
Anna Marie Aagaard
Author(s):  
Daniel P. Payne

Eastern Orthodox Christianity does not have a specific viewpoint on economics. However, by examining the liturgical, patristic, and modern commentary on economics, we can glean what an Eastern Orthodox theology of economics might look like. In this chapter we will observe what the worship services of the church, the fathers of the church, and some contemporary Orthodox thinkers have said about the economic question. Much of the commentary pertains to the question of wealth and how it is to be utilized, drawing upon the parables and teachings of Jesus Christ. Of great importance, then, is the condition of the impoverished and the responsibility for the wealthy to provide the means by which the poor are cared for. In the end, the economic question in the East pertains to an incarnational ethic of love for the other, especially for the poor.


Religions ◽  
2021 ◽  
Vol 12 (5) ◽  
pp. 321
Author(s):  
Tsung-I Hwang

Eastern Orthodox Christianity and Chinese evangelicals have rarely interacted. Even if it seems that Eastern Orthodox Christianity and its theology have hardly influenced Chinese evangelicals in the past, this article demonstrates the possibility that Orthodox theology can still indirectly transform Confucian-influenced Chinese evangelicals. Moltmann, a great contemporary Protestant theologian, is influenced deeply by Stăniloae, a great modern Eastern Orthodox theologian, particularly in the development of social trinitarian theology in Eastern Orthodox heritage. Moltmann argues that social trinitarian anthropology can prevent the social and individual problems appeared in the societies shaped by either individualism or collectivism. Selfhood is one academic language used to discuss this relationship between the self and society. Despite modernization and westernization, contemporary Chinese people are still deeply influenced by Confucian models of relational selfhood. Even for Chinese evangelicals who had converted years ago, their way of thinking and behavior might be as much Confucian as biblical. The Confucian-influenced collectivist mindset may lead to problematic selfhood and more challenging interpersonal relationships. This article uses Orthodox theology via Moltmann’s social trinitarian, Stăniloae-inspired approach to develop an alternative relational selfhood for contemporary Chinese Christians.


Author(s):  
Volodymyr Abaschnik

Abstract In the article, a little-studied question of the critical interpretation of the theological position of the representative of German protestant tradition Otto Pfleiderer (1839–1908) in the eastern orthodox theology, especially in the work of Kharkiv Professor Timofej Butkevič (1854–1925), is presented. At first, the main periods of a clerical and creative career of Butkevič, including his studying at the Kharkiv Clerical Seminary (1869–1875) and the Moscow Clerical Academy (1875–1879), are considered. Then the features of the theological publications and the teaching of Butkevič at Kharkiv University are pointed out. His important works were two monographs: The evil, its essence and origin (1897) and Religion, its essence and origin (1902–1904) in two books. The positions of well-known German theologians such as Karl August von Hase (1800–1890), David Friedrich Strauß (1808–1874), Karl Theodor Keim (1825–1878), Karl Philipp Bernhard Weiss (1827–1918), and others were here analyzed. But Butkevič’s critical interpretation of the theological viewpoint of Otto Pfleiderer in his two volumes work Die Religion, ihr Wesen und ihre Geschichte (1869) and in his Geschichte der Religionsphilosophie von Spinoza bis auf die Gegenwart (1883) occupies a central place in this analysis. In turn, Butkevič’s important achievement was the popularization of the ideas of Otto Pfleiderer in Russia and Ukraine, in particular, because of his translation of extracts from Pfleiderer’s works.


1977 ◽  
Vol 38 (4) ◽  
pp. 782-783
Author(s):  
George T. Dennis
Keyword(s):  

2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic

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.


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