by Fr. Marc Dunaway and Benjamin Dunaway
This post is a two-part reflection by a father and son who traveled from Alaska to attend the inaugural conference of the International Orthodox Theological Association (IOTA) in Iasi, Romania.
Fr. Marc Dunaway
Many Christians are suspicious of “academic theologians,” and this is understandable. I remember as a young man eagerly tuning into TV documentaries about how the early Church grew or what the world Jesus lived in was like, only to realize in a few minutes that many of these supposedly “Christian” scholars didn’t actually believe in Jesus, or even in God for that matter. I was horrified.
Last month, over 250 Orthodox Christian scholars gathered in Iasi, Romania for the inaugural conference of the International Orthodox Theological Association, and things couldn’t have been more different. After an opening prayer service led by Archbishop Teofan of Iasi, Dr. Paul Gavrilyuk, founding president of IOTA, welcomed the participants with these words: “As scholars and professionals, we wish to contribute our ‘iota’ to the life of the Church and to do so with due humility….IOTA will succeed as long as Jesus Christ remains the foundation of our work, Jesus Christ as He is proclaimed in the Scriptures and confessed in the Creeds, Jesus Christ Whom we have put on in baptism and Whose Body and Blood we receive in the Eucharist, Jesus Christ Who as the eternal Logos is the beginning and the end of all things.” I cannot imagine wanting a scholar to say any more than this. Continue reading
by Luis Salés
The Wheel is a quarterly journal that strives to articulate the Gospel “intelligently and constructively for the 21st Century” from Orthodox perspectives. It offers an accessibly thoughtful and well-researched platform for Orthodox self-expressions and often features world-renown contributors. Andrew Louth edited this volume, which “initiates discussion” (14) concerning Orthodoxy and sexuality. I commend the editorial decision to incorporate vehemently disparate viewpoints as an overture to a multi-partisan and long overdue conversation. I treat here some of the salient discussions in this issue, though I warmly encourage reading it in full.
Louth calls attention to an increase in cultural sexualization and a positively correlated “coolness and lack of physicality” (17) that runs the risk of reducing all human relations to sexual terms. Behr proposes a different vision whereby Christian asceticism (married or not) ought to sublimate sexual difference by becoming human in Christ (28). On Behr’s reading, sexual difference corresponds to being “in Adam, not in Christ” (29). This framework invites deeper reflection on human embodiment. Kelaidis’ article calls for just such an engagement with “the human body as a site of divine revelation” (33), but unfortunately it sometimes deals in platitudes (e.g., its handling of Platonic dualism and “Gnosticism,” pp. 34–35) and I would suggest that the author’s tacit disappointment (33) that Orthodoxy has not produced something of the same “scope and magnitude” (33) as John Paul II’s Theologia corporis is misguided. Collectively, the many extant Orthodox meditations on the body and sexuality are tesserae in a kaleidoscopically shifting mosaic, whose complexity hints—and no more—at the mystery of embodied personhood. Continue Reading…
by Fr. Micah Hirschy
Much has been written in the last couple of years concerning the “Benedict Option.” People have found inspiration in it as well as a great deal to criticize about both the movement and Rod Dreher’s book. The historicity and theology of the book are questionable. The dire picture painted is difficult not to dismiss when every Orthodox Church echoes with Christ is Risen from the dead, by death trampling down death. However, what is perhaps needed is not another criticism or debate about the “Benedict Option.” Instead, the time has come to explore another “Option.” This Option is rooted in the Gospel and found in the 2nd-century letter to Diognetus as well as the novels of Dostoyevsky. In contemporary times, it has been incarnated by a diversity of people that include Mother Maria Skobtsova and St. Porphyrios. This is the Kavasilas Option. Continue Reading…
by Davor Džalto | српски
This essay is about the institutional church, and about the way it operates in the countries where Orthodoxy has been the dominant and traditional faith (so called “Orthodox countries,” which, although effective, is essentially an oxymoronic phrase). The basic thesis here is that the leadership of the Orthodox church (that is to say many, although not all of the church leaders) seems to be accepting and applying many values and methods that we normally associate with the functioning of the neoliberal business world.
Of course, the neoliberal ideology (which, in its core, is neither new nor liberal) is not something that characterizes the business world alone. Over the last couple of decades, its logic has been applied to practically all the segments of our social, cultural and political life. Continue Reading…