by Graham McGeoch
Fernando Haddad attends a celebration of Divine Liturgy with Patriarch Kirill of Moscow in São Paulo. Credit: Roman Catholic Archdiocese of São Paulo.
The recent elections in Brazil have once again placed religion and politics at the fore of public debates. Not surprisingly, the election of President Jair Bolsonaro has focused attention on the growing influence of Evangelicals in Brazilian politics. This factor is now frequently touted alongside the affirmation that Brazil is the largest Roman Catholic country in the world. While Bolsonaro is himself a Roman Catholic, his election campaign played to an alliance of Evangelicals and traditional Roman Catholics. In the final run-off, the Evangelical vote showed a 2 to 1 split in favor of Bolsonaro, while the Roman Catholic vote was equally distributed between both candidates. Bolsanaro’s opponent was the Orthodox Christian Fernando Haddad. Added to this, Bolsonaro’s immediate predecessors in the Presidential Office were both influenced by Orthodoxy. Orthodox Christianity is in the political mix in Brazil, although it is frequently misunderstood (in the case of Fernando Haddad) or overlooked (in the case of Presidents’ Michel Temer and Dilma Rousseff).
Following a campaign television appearance in which he cited the Bible, Fernando Haddad was savaged on social media and from Evangelical pulpits. Continue reading
by Graham McGeoch | ελληνικά | ру́сский
Fr. Georges Florovsky (right) at a meeting of the Provisional Committee for the World Council of Churches
Conciliar Ecumenism reflects the institutional models of its formative period. Conciliar Ecumenism has been interpreted by the World Council of Churches as the coming together of Christians – locally, regionally or globally – for common prayer, counsel and decision. In addition, the search for unity is envisaged as a conciliar fellowship, with each local church possessing the fulness of catholicity and apostolicity. Like other movements, the ecumenical movement followed the patterns emerging around the Bretton Woods consensus and the UN system at the end of World War II and established its own international institutions as a contribution to conflict resolution, peace and reconciliation.
Within Conciliar Ecumenism, Protestants have read the Ecumenical Patriarch’s encyclical of January 1920, which called for a league of churches, similar to the League of Nations, as a major stimulus to Orthodox participation in ecumenical institutions. Less well known is a 1933 essay by Georges Florovsky which sets out a ‘canonical’ and ‘charismatic’ Orthodox ecclesiology. Continue Reading…