by Carrie Frederick Frost
Metropolitan Kallistos Ware delivers the opening address at IOTA’s inaugural conference in Iasi, Romania
When I introduced Metropolitan Kallistos Ware at the International Orthodox Theological Association’s (IOTA) inaugural conference Opening Ceremony in Iaşi, Romania earlier this month, I told a story about my father—the son of Russian immigrants to West Virginia in the early twentieth century—and how his perception of Orthodoxy was expanded by His Eminence when they met in the early 1990s on a trip my father took to the British Isles. Metropolitan Kallistos’s explanation of the history and the present circumstances of Christianity there gave my father his first sense of a global Orthodox Church, which broadened his own Orthodox identity to include ties to many people and circumstances, past and present.
I told this story as a way of suggesting that Metropolitan Kallistos has done the same for so many people; he has opened up our Orthodox realities and given us a vision of a global Church, of a shared experience of Orthodox history and of the Orthodox Church today—through his writings, through his teachings, through his guidance as a hierarch; and thus he was a perfect keynote speaker to begin IOTA’s first conference. My introductory remarks were more apt than I could have realized, because not only was this true of Metropolitan Kallistos, his legacy, and his keynote remarks, but this expansive and gratifying experience of a shared Orthodoxy was the heartbeat of the next three days of the conference. 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…