Three Ways of Seeing A 21st-Century Gloss on How We View the World

by Susan P. Bachelder

Rowan Williams has often said that many things are said in his name, so I claim full responsibility for what is a personal and subjective interpretation of the keynote address His Grace, the 104th Archbishop of Canterbury, gave this June at The Patterson Triennial Conference. Hosted by the Orthodox Christian Studies Center at Fordham University, the conference topic for 2019 was “Faith, Reason, Theosis.” His Grace’s was one of fourteen papers over the course of three days that explored the complex relationship between these terms.

As a practicing Episcopalian, the idea of hearing His Grace speak in the midst of this academic enclave of Orthodox Christianity that resides in the midst of Latin Catholicism was, for my way of thinking, the equivalent of extreme sport. The rigor of academic inquiry bumping into history, schisms, faith traditions, political assumptions and, in one paper, just who does have the last copy of a missing text in Syriac, led to some pretty intense intellectual explorations. As the keynote speaker, Rev. Williams, a thoughtful scholar, master of languages, a philosopher of history, and perhaps most importantly a poet in the service of God, spoke to the act of seeing. A concept as old as the ancients and as fresh as the morning light. Continue reading

Contra “Father-ism” On Spiritual and Theological Abuse

by John A. Monaco

The Temptation of St. Anthony (Jan Mandijn, 1535)

In May 2018, I graduated with my Master of Divinity, and immediately following the graduation ceremony, I boarded a plane to Rome, where I intended to undergo the 30-day Spiritual Exercises of St. Ignatius of Loyola. Although I had attended a renowned Jesuit university with one of the largest Jesuit communities in the United States, I chose to go to Rome to do the Exercises because the retreat director was an “orthodox” Jesuit, one who was not afraid to speak “the truth” and one who despised the way “liberals” had destroyed the Society of Jesus. As a reasonably conservative Roman Catholic with an overabundance of zeal and vocational angst, I seized the opportunity to make a retreat under this particular Jesuit, leaving the local Jesuits— who helped me grow as a person and a scholar—far behind.

The retreat was, to put it lightly, a torturous disaster. Continue reading

Maternal Body Incarnational Theology through a Maternal Lens

by Carrie Frederick Frost

About a decade ago I found myself pregnant with triplets halfway through work on a PhD in theology at the University of Virginia. My husband and I had thought long and hard about having a third child, so the joke was on us when—to our total surprise—we learned at a routine ultrasound that I was carrying not just our third child, but also our fourth and fifth. One of my many reactions to this news was to write a book.

Admittedly, penning a work of incarnational theology many not be the typical reaction to a triplet pregnancy, but there’s really nothing typical about a triplet pregnancy. For me, even though I had been a mother of two for several years already, the prospect of a trifecta of infants raised the spiritual stakes of motherhood: I was deeply driven to know more about how motherhood was understood within the Orthodox Christian theological tradition. Continue reading

Oikonomia for the Majority—Akriveia for the Minority

by John A. Heropoulos  |  ελληνικά

One of the Orthodox Church’s greatest strengths is the pastoral care used to nurture the faithful.  The authority to offer spiritual care is vested in the bishop and extended to the local community through the parish priest; the spiritual father of a particular flock. Through the sacrament of Holy Confession, pastoral counseling, and living among his people, the local parish priest nurtures the flock entrusted to his care by his bishop.

The philosophical idea that grounds pastoral care are the principles of Oikonomia and Akriveia. 

Based on these principles, it is the spiritual father’s pastoral responsibility to apply the canons, disciplines, and liturgical life of the Church for the spiritual good of his flock. The spiritual father may feel that, after speaking with an individual who is seeking guidance, that Akriveia, such as a period of time for repentance and abstaining from Holy Communion, is the proper “medicine” to help the person in need of spiritual care. At other moments, and possibly for the exact same issue, the spiritual father may choose Oikonomia, such as the encouraging of fasting and the frequent receiving of Holy Communion as the best “medicine.” Continue reading