Search Results (96)

The purpose of this essay is to make known the personality of one of the most famous Orthodox priests, Gheorghe Calciu Dumitreasa, who publicly opposed the communist authorities in Romania at the cost of losing his freedom, while the vast majority of his colleagues preferred silence, and some of whom went even further, becoming collaborators of the new political regime. I will use the descriptive method to highlight the profile of an authentic confessor of the Christian faith in times of persecution and marginalization of those who wanted to remain faithful to the tradition into which they were born. In the first part, I will refer to the suffering he endured in communist prisons in his youth (1948–1964) for the ‘guilt’ of conspiring against the ‘social order’, a label given to all those who opposed the dictatorship. The terrible beatings, the sufferings which they were subjected to daily, the diseases, and the malnutrition made even the strongest lose their faith and transform themselves from victims into executioners. We will see how all of this affected the hero of these lines and how he managed to come to his senses, to rediscover his own Christian identity, even when he was on the edge of the abyss, on the border between life and death. In the second part, I will show how God, the One who saved him from the brink of suicide and strengthened him in faith during the years spent in the Romanian gulag, will transform him from a simple priest into a symbol of resistance to communist atheism. When the demolition of churches in Bucharest began, he publicly protested through seven sermons delivered to students during the seven weeks of Easter Lent, despite opposition from both the state and the Church. The latter, instead of defending him when he was sentenced to imprisonment, disowned him and excluded him from the ranks of the clergy. Full article

This work of historical theology profiles the unique role of Sergius Bulgakov (1877–1944) in the unfolding of Russian Orthodox theology over the last century. It narrates the role in his thought of the contested figure of Sophia (the personification of divine wisdom), with special focus on to how his creative appropriation of this ancient concept led him to propose modifications of the church’s doctrines of creation and deification. Our focus on deification acknowledges that patristic sources regarding this topic were only made ready for Russian theological research in the first decades of the twentieth century. Concurrently, another novelty came into vogue among the Russian intelligentsia during these same years: the evocation of both esoteric and biblical versions of Sophia, along with the promulgation of an original theological framework known as sophiology, a development pioneered by Vladimir Solovyov. These unique cultural and religious vectors, deification, creation theology, and sophiology, and their relation to Orthodox trinitarianism, converged around the year 1910 in the life and scholarship of Sergius Bulgakov, while also being firmly resisted by conservatives. A brilliant, wide-ranging, and independent thinker, Bulgakov began as a Marxist economist whose midlife conversion led him to the priesthood and a professorship at a prominent Russian seminary. Bulgakov went on to create one of the last century’s most ambitious and creative Orthodox systematic theologies, an endeavor made possible through his sheer mastery of numerous scholarly sources that, over three decades, he explicated in light of the emergence of sophiology, the worldview of which he became the leading proponent. Against opposition by colleagues at the St. Sergius Theological Institute, where he served as dean, Bulgakov expanded sophiology into a panentheistic theological system that highlighted and integrated concepts of religious living, deification, and cosmology within a vast panoply of other Christian theological dogmas that he examined. This introductory historical account summarizes a selection of Bulgakov’s pioneering innovations, with special emphasis on the reception of his ideas during his lifetime and the decades since. Full article

Drawing on the encyclical Laudato Si’ issued by Pope Francis in 2015, this paper sketches a Christian ecological spirituality for Chinese cultural contexts. The paper first examines the meaning of ecological spirituality, analyzing its deep biblical roots and subsequent theological implications. It then develops a contextual Christian ecological ethics by exploring the significance of Laudato Si’ for ecological spirituality in China in conversation with the cultural and philosophical resources of China. The paper argues that ecological spirituality is neither external to Christian ethics nor an ad hoc Christian response to ecological accusations and crises. Rather, ecological spirituality lies at the core of Christian faith and scripture, embodying a deep understanding of the organic and interconnected relationship between God, the natural world, and human beings. With deep Christian roots, ecological spirituality possesses abundant resources in the Bible, the Church Fathers, and the Eastern Orthodox and Roman Catholic traditions. The Christian doctrines of creation, trinity, incarnation, and eschatology, as well as Christian sacramental theology all demonstrate ecological dimensions. Thus, the Christian faith, as evidenced by the encyclical Laudato Si’, can respond decisively to the ethical challenges posed by contemporary ecological crises, especially in deep dialogue with local traditions such as the wisdom resources of China. Full article

This paper examines the evolution of modern Greek Orthodox dogmatic theology, highlighting its transition from early twentieth-century scholasticism to the diverse neo-patristic and existential approaches that shaped its later renewal. It begins with Panagiotes Trembelas, whose comprehensive but manualist synthesis safeguarded doctrinal continuity while limiting historical and experiential depth. After the Second World War, Greek theology encountered Russian émigré thought and rediscovered the Palamite tradition, inspiring a “return to the Fathers” and a search for authentic patristic expression. This movement produced multiple trajectories: John Romanides emphasized historical and experiential purification, Christos Yannaras redefined dogma as personal and relational existence, and John Zizioulas developed a Eucharistic and relational ontology grounded in communion. Rather than representing rupture, these approaches reflect a creative struggle to articulate Orthodox faith within modern intellectual contexts. Overall, this paper presents modern Greek dogmatics as a dynamic field negotiating tradition, modernity, and ecclesial identity. Full article

During his address to the World Council of Religions for Peace in the summer of 2025; Ecumenical Patriarch Bartholomew I of Constantinople; the leading voice for ecological awareness in the Eastern Orthodox Church; issued a profound call for people of faith to unite together in common cause to develop a ‘new natural philosophy’ that unites the scientific and the spiritual and which can serve as a framework for what he called a “common sacred flourishing.” This essay seeks to contribute to this task in two ways. First; by proposing a science-engaged theological framework for the Orthodox Christian tradition; I will argue that Orthodox theology is compatible with the emerging scientific fields of biosemiotics and biomimicry; which I will suggest may serve as the basis for the new natural philosophy the Patriarch describes. Secondly; I will propose that we adopt the term euzoia to refer to this common sacred flourishing as a new ecologically synergistic state of thriving and will argue that we can work toward achieving it by following the “canon of nature’s laws” described by the biomimetic thinker Janine Benyus. In doing so; I will conclude with a discussion of how each of these “natural laws” may be applied to the organization of our social and moral lives as we all collectively pursue our common sacred flourishing. Full article

This article analyzes the historical relationship between Orthodox Christianity and nation formation. In past centuries, most adherents to the faith lived in the Ottoman and Russian Empires, under the Moscow and the Ecumenical Patriarchates. These two empires followed different historical trajectories as they entered the modern world of nations, and their ecclesiastical institutions evolved very differently. This article uses historical experience, and the model developed in 19th century Southeastern Europe (SEE) to interpret the relationship between faith and nation in post-Soviet Europe. In SEE, the authority of the Ecumenical Patriarchate (EP) fragmented because of rising national movements. Over the 19th century, as Greece, Serbia, Romania, and Bulgaria became independent or autonomous states, they adopted a new blueprint for the relationship between church and nation. In contrast, the USSR superseded Holy Russia. Abolished in 1721, the Moscow Patriarchate was revived in 1917 but faced Soviet persecution for decades. Within the post-Soviet nations that emerged after the USSR’s 1991 dissolution, ecclesiastical institutions duplicated the model originally developed in 19th century SEE. National and religious conflicts became intertwined, and national antagonisms were disguised as ecclesiastical disputes. This article offers a guide for understanding post-1991 religious conflicts in Estonia, Moldova, and Ukraine, as well as the 2018 schism between the Moscow Patriarchate and the EP. Full article

In this paper, I focus on a major corpus of the earliest Syrian Christian literature, Aphrahat the Persian Sage’s collection of epistles titled Demonstrations (Taḥwyātā; early 4th century), in order to gauge his thoughts on the “sins of reading”, peccata lectionis. First, I present the Aphrahatic corpus as it currently is and has been perceived over time in its Western and Eastern reception history. Then, I briefly consider what importance early Greek and Syriac monastic sources—like the Vita Antonii, the Pseudo-Macarian Homilies, Theodoret of Cyrrhus, Palladius’ Historia Lausiaca, the Ktābā dmasqātā (the Syriac Book of Steps), etc.—attributed to the reading of scripture as a regular part of a monk’s daily practice. It is against this historical backdrop that Aphrahat’s stance on reading scripture can be meaningfully interpreted. Finally, I present and analyze what the earliest-known orthodox Syrian church father, Aphrahat himself, has to say about the reading of scripture and its concurrent threat, the peccatum lectionis. As the Persian Sage was an excellent Biblical scholar, he made abundant references to religious reading practices in his Demonstrations. To his mind, the locus where sin may enter the meditative reading of early Syrian versions of the Bible is the interpretation of the text: misunderstanding it may lead to sin and potentially damnation. However, the wise person should be able to evade this danger, supported by the natural piety and cosmic religion inspired in them by the majesty of creation, which is a true reflection of divine infinity. Full article

This study examines the phenomenon of “foolishness for Christ” as reflected in the contemporary Orthodox figure of Elder Gerontius of Tismana. Starting with a general review of the diverse phenomena of divine madness present in various world religions, we then move onto the Orthodox Christian tradition, where such apparent eccentric behavior is interpreted as an expression of deep asceticism and spiritual insight. Based primarily on memorial and testimonial sources (oral accounts, written recollections, and biographical notes), the research employs a hermeneutical and phenomenological approach to interpret how such figures are perceived within ecclesial life. Using Christos Yannaras’ theological criteria for discerning authentic “holy folly”, our paper argues that Elder Gerontius convincingly fits this ascetic paradigm. The study further suggests that the presence of such charismatic and unconventional figures may signal a form of spiritual renewal within contemporary Orthodoxy, revealing the dynamic interplay between prophetic charisma and institutional order in the life of the Church. Full article

Background/Objectives: Prolonged fasting—defined as voluntary abstinence from caloric intake for periods exceeding 24 h—is increasingly recognized not only as a metabolic intervention but also as a psycho-behavioral modulator. According to the 2024 international consensus, intermittent fasting encompasses diverse temporal patterns including time-restricted feeding, alternate-day fasting, and periodic fasting of multi-day duration. While metabolic benefits are well documented, the psychoneurobiological and psychiatric consequences remain incompletely characterized. This review critically appraises current evidence on the psychological and psychiatric effects of prolonged and intermittent fasting, including both secular and religious practices. Methods: A narrative synthesis was conducted on clinical trials, observational studies, and translational research published between January 2010 and June 2025 in PubMed, Scopus, and PsycINFO. Search terms included combinations of “prolonged fasting,” “intermittent fasting,” “psychological,” “psychiatric,” “religious fasting,” “Ramadan,” and “Orthodox Church.” Eligible studies required explicit evaluation of mood, cognition, stress physiology, or psychiatric symptoms. Data were analyzed qualitatively, with particular attention to study quality, fasting regimen characteristics, and participant vulnerability. This is a non-registered narrative synthesis drawing on clinical trials, observational studies, and preclinical evidence published between January 2010 and June 2025. Results: Eighty-seven studies met inclusion criteria (39 human; 48 preclinical). In metabolically healthy adults, short-term time-restricted eating and supervised prolonged fasting were associated with modest reductions in depressive symptoms and perceived stress, with small improvements in executive functioning—typically observed in small samples and with limited follow-up. Religious fasting during Ramadan and the Orthodox Christian fasting periods demonstrated similar neuropsychological effects, including greater perceived spiritual meaning and affective modulation, though cultural context played a moderating role. Potential adverse mental-health impacts included mood destabilization, anxiety exacerbation, and rare psychotic or manic decompensations in vulnerable individuals. Randomized trials reported few adverse events and no signal for severe psychiatric harm, whereas observational studies more often noted symptom exacerbations in at-risk groups. Patients with eating disorder phenotypes exhibited increased cognitive preoccupation with food and a heightened risk of behavioral relapse. Methodological heterogeneity across studies—including variation in fasting protocols, psychological assessments, and follow-up duration—limited cross-study comparability. Conclusions: Evidence indicates a bidirectional relationship wherein fasting may foster psychological resilience in select populations while posing significant psychiatric risks in others. Inclusion of religious fasting traditions enriches understanding of culturally mediated outcomes. To enhance rigor and safety, future studies should incorporate clinician-rated outcomes (e.g., HDRS-17, CGI-S/CGI-I), standardized adverse-event tracking using validated psychiatric terminology, and prospective safety monitoring protocols, with ≥6–12-month follow-up. Full article

The present study seeks to trace the relationships among six versions of the Passio Ioannis—the account of Saint John of Trebizond, whose relics were transferred to Suceava—and to highlight the differences that emerge across the roughly four centuries separating them. Each version reflects the Orthodox Church’s attempt to communicate a particular message and to project signals intended to resonate as deeply as possible within the consciousness of the Christian communities of that era. By examining these hagiographic sources from a diachronic perspective, the study brings into focus a message imbued with pronounced political, theological, and moral dimensions. In addition to the broader challenges confronting Eastern Christianity at various historical moments, the texts also disclose the authors’ personal experiences and preoccupations, subtly interweaving allusions to contemporary realities with the narrative of the suffering and martyrdom of Saint John, the merchant of Trebizond. Through this comparative and contextually grounded analysis, it becomes possible to discern the diverse functions the same text has fulfilled over the centuries, thereby underscoring the distinct meanings attached to each edition of the hagiographic narrative—whether Slavonic, Romanian, or Greek. Full article

This article focuses on the religious processes in Russia over the last fifteen years. The author has two objectives: on the one hand, to describe processes that can be called the second stage of the “religious revival” in contemporary Russia, and on the other hand, to place them within the context of theoretical discussions on secularization/desecularization. To achieve this goal, this article first examines the question of what secularization and, accordingly, desecularization are. Next, it describes the main trends in Russia’s religious life since 2012 at the macro-, meso-, and micro-levels. Then, the author examines numerous academic strategies aimed at “explaining religion away,” that is, proving that there has been no increase in the social significance of religion. Among these strategies, the following are considered in detail: (a) mixing empirical statements and value judgments; (b) instrumentalization of religion; and (c) religion finding “other work” to do. Finally, this article offers both a general evaluation of the Russian case from the perspective of secularization theory and broader reflections on the theory itself—for instance, it examines whether the theory is, in principle, falsifiable. Full article

In post-December Romania of 1989, after the fall of the communist regime, the presence of Christian Churches or groups in the public space became possible again. As a majority Church, the Romanian Orthodox Church (ROC) considered itself entitled to initiate new evangelization activities. At the same time, from the perspective of Western missionary groups, Romania was a terra missionis, which triggered a new wave of hetero-Orthodox missionary projects. Over the course of the last three decades, inter-Christian relations in Romania have gone through conflict, common witness and even dialogue. The primary objective of this research is to offer a revised understanding of the “new evangelization” paradigm in Romania in the late 20th and the beginning of the 21st centuries, from a missiological perspective, considering the Romanian Orthodox–Evangelical relations. This research will also critically present the most important moments of the Christian dialogue, which moved from conflict to common witness and even to official and unofficial dialogue. Full article

Objectives: The aim of this study was to assess nutrient intake among individuals adhering to the Christian Orthodox Church (COC) fasting and to investigate potential differences in dietary intake according to Body Mass Index (BMI) classification. Methods: This cross-sectional study enrolled participants through announcements at public universities, churches, and monasteries, targeting both urban and religious adult populations. A total of 228 adults with a BMI exceeding 25 kg/m² were enrolled. Of these, 121 had followed COC fasting practices for at least 10 years or since childhood, while 107 non-fasters were age-matched. Exclusion criteria included age under 18 years, refusal to provide consent, absence from measurements, non-communicable diseases, food allergies, pregnancy, or lactation. Results: Overweight and obesity rates were similar in both groups. Furthermore, there were no statistically significant differences in body composition measurements [body fat %, fat mass (kg), fat free mass (kg), waist circumference]. Diastolic and systolic blood pressure was significantly higher in non-fasters. Non-fasters reported higher intake of sugar, dietary protein, fats (saturated and polyunsaturated), and cholesterol. Fasters consumed lower amounts of vitamin A, vitamins B (B2, B3, B6, B12, folate, pantothenic acid), iron, phosphorus, sodium, zinc, and calcium. Serum folic acid levels were higher, and fasting glucose and phosphorus levels were lower in fasters. Distinct dietary patterns were observed between groups, with fasters consuming more fish and traditional plant-based foods, while non-fasters consumed higher amounts of meat, dairy products, and alcohol. Conclusions: COC fasting is associated with favorable dietary and metabolic profiles, including improved glucose regulation. However, its impact on weight status appears limited. Full article

Challenges caused by secularization, ideological pluralism and the transformation of religious institutions in the modern world have raised the question of what role the Christian priesthood plays in a changing society. The focus of this study is the Orthodox priesthood in Russia in the context of its historical development and theological conception. The article analyzes the position of the parish clergy, which, despite its theoretically exalted and sacred status in the Russian Empire, remained socially vulnerable and dependent on both the state and the community of believers. Particular attention is paid to St. John of Kronstadt, whose ministry became a model for a new type of pastoral care. This combined ascetic strictness, Eucharistic revival, and deep involvement in the lives of the laity. An analysis of Fr. John’s diaries reveals the following: in contrast to the Western tradition, where the crisis of the priesthood is often associated with its excessive sacralization and separation from the laity, in Russian Orthodoxy the response to the challenges of modernity was the sacralization of both the clergy and the entire parish community. This author suggests that, under the circumstances of revolution and persecution, the ideal of the ascetic priest and spiritual father contributed to the formation of stable church communities, which remains relevant in the context of contemporary discussions on the place of religion in the secular world. Full article

During the parliamentary elections in Italy after World War II, rumours spread in the public sphere about the occurrence of “miracles.” These “miracles” were interpreted as warning messages from the divine about the danger posed by the Communist Party. This was considered part of a strategy to promote Christian Democrats by representatives of the Catholic Church and was viewed with concern by communist countries in Eastern Europe as the phenomenon began to spread. In the second half of 1948, the Romanian authorities initiated measures to abolish the Greek Catholic Church and persecute the Roman Catholic Church. In this context, rumours spread in Catholic circles about “miracles” intended to stimulate the resistance of believers in the face of persecution. The phenomenon of “miracles” also spread among Orthodox believers, who were dissatisfied with the elimination of religious education in schools and the beginning of the collectivization of agriculture. For this reason, this phenomenon was considered a danger by the communist authorities in Romania. In this study, we aim to examine how the authorities dealt with the issue of “miracles,” what measures were taken, which institutions were involved, and what the consequences were for long-term religious policy in communist Romania. Full article