by Roberto J. De La Noval
The publication of David Bentley Hart’s That All Shall Be Saved has provoked no small amount of controversy since its release. Though Hart’s argument for universal salvation encompasses diverse arenas of thought—theological anthropology, the moral meaning of creatio ex nihilo, the phenomenology of human volition—it is his treatment of the Scriptures that has provoked some of the most interesting pushback. When he was challenged a few weeks ago by one critic to consider whether the violent actions of YHWH in the Old Testament might not make us question our moral certainties about the immorality of eternal torments, Hart provided a reading of the Old Testament depiction of God which not only surprised but even scandalized many. Based on the conclusions of scholarship on the development of ancient Israelite religion, Hart concludes that YHWH is depicted in the Old Testament as exhibiting signs of moral development up to the period of Second Temple Judaism, when the marriage of Hellenistic philosophy and Judaism gives us a picture of God as Goodness Itself. And so the violent actions of the developing God in the Old Testament cannot be taken as totally determinative for a Christian understanding of God’s character, which finds its definitive revelation instead in Christ.
For this Hart was immediately accused of being a Marcionite, despite the fact that he explicitly rejected Marcion’s attempt to separate the God of Israel form the Father of Jesus Christ. What explains this severe reaction? Continue reading
by His Eminence Metropolitan Ignatius of Demetrias (Volos, Greece)
This piece was originally published in Greek in the newspaper “Τα Νέα” on Nov. 9, 2019. English translation courtesy of Soo Town. The Greek original is available here.
History is filled with the abominations of humanity and the dismal fate of those peoples who embraced them. The Church has always, under all circumstances, stood in opposition, constantly proclaiming that, in the face of globalized problems, the only contribution which is consistent with its ideals is faith in the God of love and the directly proportional faith in and love for human beings, and especially the forgotten and discarded by the powerful of this world.
In the life of every organization there are fundamental values which enable it to endure over time and preserve its identity. The Church is a theanthropic organization, whose course through history is supported by the ethos and values revealed by God himself, through His incarnation in human form.
The uniqueness of the Christian faith lies in the fact that the central character in its worldview is not God, nor his desire to impose His authority and power on humanity. The central character in God’s historical activity is humankind, with the basic purpose of bringing out the value of human beings and the achievement of a life of high quality with fulfillment, emotional riches and the preconditions to enable them to release themselves from corruption and follow the founder of the Church, Jesus Christ, in eternity. Our people proceeded for centuries with these principles and values and it was this strong humanism—in essence “theohumanism”—which enabled them to survive against apparently superior worldly powers. Continue reading
by Bryce E. Rich
This essay is part of a series stemming from the ongoing research project “Contemporary Eastern Orthodox Identity and the Challenges of Pluralism and Sexual Diversity in a Secular Age,” which is a joint venture by scholars from Fordham University’s Orthodox Christian Studies Center and the University of Exeter, funded by the British Council, Friends of the British Council, and the Henry Luce Foundation as part of the British Council’s “Bridging Voices” programme. In August 2019, 55 scholars gathered for an international conference at St Stephen’s House, Oxford. These essays are summaries of presentations given in preparation for the conference and during it. They together reflect the genuine diversity of opinion that was represented at the conference and testify to the need for further reflection and dialogue on these complex and controversial topics.
When contemporary Orthodox discuss homosexuality, same-sex marriage, and gender more broadly, it’s normally not long before someone quotes texts from the Genesis creation narratives:
So God created humankind in his image, in the image of God he created them; male and female he created them.
Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh. (Gn 1:27, 2:24; NRSV)
Removed from their biblical and subsequent historical contexts, these verses become proof texts in support of gender essentialism, the idea that human beings exist in two sexes (male/female), with two genders (masculine/feminine), that result in two gender identities (man/woman). Gender essentialism asserts that these two sexes are complementary and emphasizes procreation (Gn 1:28) as a key element of their relationship. Continue reading
by Rev. Dr. John Chryssavgis
On his recent visit to Mt. Athos in October, 2019, Ecumenical Patriarch Bartholomew announced the imminent inclusion of five Athonite elders among the saints: Ieronymos of Simonopetra, Daniel of Katounakia, Joseph the Hesychast, Ephraim of Katounakia, and Sophrony of Essex.
There is a phrase in the Sayings of Abba Macarius with which I can identify. When asked to address a word of salvation, Macarius replied: “I have not yet become a monk myself, but I have seen monks.” While I feel singularly unsuited to write about saints, I can say that I have been privileged to meet saints who shaped my mind and ministry: Fr. Sophrony of Essex, Fr. Paisios of Athos, Fr. Porphyrios of Athens, as well as Fr. Iakovos of Euboea and Fr. Ephraim of Katounakia. My most treasured gift is a small cross containing the relics of contemporary saints: Nektarios of Pentapolis, Arsenios of Cappadocia, Silouan the Athonite, Joseph the Hesychast, and Amphilochios of Patmos.
There is no doubt that the acclamation and proclamation of a new saint is a refreshing gesture of consolation for the church, an affectionate expression of solidarity in people’s daily affliction. But can a gift—whether an act of grace by God or an act of generosity by the church—ever be manipulated or misused? Continue reading