Category Archives: Church and Modern Society

(Review) “The Wheel” Issue 13/14- Being Human: Embodiment, Sex and Marriage, Pastoral Challenges

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…

The Kavasilas Option

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…

Our Neoliberal Orthodoxy

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…

Dialogue, Church Teaching, and the German Orthodox Bishops’ Letter on Love, Sexuality, and Marriage

by Will Cohen

In a 2015 address at the University of Munich, Metropolitan John Zizioulas observed that “[t]he agenda of Theology is set by history.”  By “history” he meant the concerns and questions particular to a given age, as he underscores in adding, “This was known to the Fathers of the Church who were in constant dialogue with their time.”

If the Church’s theology must accept the questions of history in order to be vital and serve humanity, the same is not true of the conclusions history may hurriedly reach. Christians have sometimes not readily enough accepted history’s questions and sometimes too readily accepted its answers. Of relevance to this dynamic is how Church teaching is understood—specifically, in relation to the place of dialogue in the Church.

When in the flow of history an issue erupts, becoming a real question for human beings, the fact that there is already Church teaching on it—if that is the case—can be taken to mean it is unnecessary and even impermissible for Christians to take it seriously as a question. Instead of rediscovering and deepening the teaching through the question, those who appeal to the teaching in order to beat the question back cannot really speak to the question the present age has posed, because they have not entered into it in a sufficiently real and searching way.  Continue Reading…