Search Results (20)

In post-Soviet Georgia, the renewed visibility of religion in the public sphere has generated ambivalent effects, fostering both social cohesion and identity-based exclusion. This article focuses on the work I Am the Way by Georgian Orthodox thinker Zurab Kiknadze to explore how a non-instrumental, ethics-based conception of public religion can be sociologically conceptualized. Drawing on a qualitative, hermeneutic-narrative method, the analysis identifies two core motifs in Kiknadze’s thought—“spiritual journey” and “silent witness”—and interprets them through the lenses of public religion theory (Casanova), lived religion paradigms (McGuire, Ammerman), and post-secular debates (Habermas). The findings indicate that Kiknadze understands faith not as a marker of dogmatic or ethno-political belonging but as a practice contributing to ethical continuity and the reconstruction of social trust. Within this framework, “silent witness” is defined as a form of faith grounded in consistency, humility, and action-oriented conviction; it is proposed as a transferable sociological mechanism that supports trust, reconciliation, and inclusive citizenship in transitional societies. Centering on the Georgian case, this article offers a conceptual contribution to rethinking the public role of religion in post-authoritarian contexts within an ethical framework. Full article

This study examines the theological and liturgical significance of the biblical injunction to “sing a new song,” tracing its deployment across eras of Christian history as both a symbol of renewal and a tool of doctrinal contestation. Focusing on key moments of schism—the early Church’s response to Gnostic and Arian hymnody and Ambrose’s adoption of Eastern antiphonal singing, the article explores how musical form, meter, and performance practice became markers of orthodoxy and heresy long before Reformation-era musical reforms. Drawing on patristic commentary, heresiographical sources, and hymnological analysis, the study highlights how the popular style in various guises was alternately condemned and reclaimed. This suggests that Christian music has consistently evolved through interaction with popular and heterodox forms and that the “new song” in its exegetical form has functioned as a recurring strategy of theological self-definition. Ultimately, the paper argues that disputes over musical style mirror broader tensions between innovation and authority and that the history of hymnody offers a unique lens into the formation of Christian identity. Full article

The loss of a city’s agricultural lands due to land use change through urban development is a global problem, as local food production is an essential green infrastructure for intergenerational sustainability. Like many cities, much of Sydney’s rapid urban development occurs on land previously used for food production. Sydney has one of the highest rates of urban growth among Western cities and a planning strategy that marginalises its agricultural productivity. To better understand and advocate for Sydney’s capacity for food production we explore all available government datasets containing agricultural biophysical capacity using a critical GIS approach. Employing various spatial-data visualisations to contextualise agricultural production, we examine inherent biophysical agricultural capacity in Sydney and comparable regions along the eastern coast of NSW. Our approach interrogates the notion that Sydney’s metropolitan landscape is of low inherent biophysical quality for agriculture, thereby challenging current development and planning orthodoxy and policy. In ascertaining Sydney’s comparative capacity for agriculture we find that, despite current metropolitan planning policy, datasets reveal western Sydney is biophysically well suited for agriculture. Sydney overall is comparable to five of six other coastal regions of NSW and superior to at least two. While acknowledging metropolitan land use complexities that shape agricultural production in practice, we argue for improved critical application and contextual understanding of existing agricultural datasets to better inform future planning policy to advance regional food security and aid long-term sustainability. Full article

The doctrine of deification (or theosis) has seen renewed interest in recent decades within lines of inquiry that extend beyond its traditional association with the Eastern Orthodox tradition. The ascendancy of Tuomo Mannermaa’s Finnish interpretation of Luther—a rereading of the mercurial monk linking his doctrine of justification to deification—was an important catalyst of this turn of events, as it prompted scholars to reexamine the presence of deification–imagery within the intellectual topography of significant Protestant figures. Initially regarded as absent from, alien to, or even contradictory with Western Protestantism, deification is increasingly being recognized as a core feature of biblical soteriology—particularly in relation to articulating the contours of what union with Christ and/or participation in the divine nature (2 Pet 1:4) truly entails. Indeed, several biblical specialists—Michael Gorman, Ben Blackwell, Stephen Finlan, L. Ann Jervis, and others—following the lead of their theologian counterparts, have similarly proposed that deification best characterizes both Pauline and Johannine soteriologies. Although scholars are now exploring how deification operates within the theological frameworks of key Protestants, two significant issues persist within the ever-growing body of literature on the doctrine. The first issue concerns adequately defining deification, as its contours and content differ among individual thinkers and across theological, chronological, and geographic spectrums. Norman Russell aptly recognizes this problem due to his decades-long research tracing the evolution of the concept of deification and notes that the doctrine requires a clear working definition due to entering both mainstream theological traditions—manifesting in diverse forms—and popular spirituality. The lack of a clear definition is directly tied to a second issue—little attention has been given to articulating the doctrine’s practical disciplines and lived experience within theological frameworks external to Eastern Orthodoxy, and more recently, the Western academy. To fill this lacuna in scholarship, we introduce a portrayal of deification advanced by a significant Christian voice from the Global South, Witness Lee (1905–1997), whose theological vision presents a distinctive understanding of the practical experienced of deification called the “God-man living”. Full article

The central institutional model that served Jewish Orthodoxy in its struggle with the threat to the tradition of the modern era and from which grew its intellectual leadership was ultimately the model of the Lithuanian Yeshiva. However, from the second half of the nineteenth-century, new models of Jewish higher education institutions emerged and were even adopted by Orthodox circles. How, then, did the trustees of the Lithuanian yeshiva model see the new institutional models? Our discussion will focus on the modern yeshivas and rabbinical seminaries that accepted the Orthodox halakhic view, including the Tahkemoni rabbinical seminary in Warsaw, the Hildesheimer Seminary in Berlin (1873–1938), and the Seminary for the Diaspora in Jerusalem (1956). The Lithuanian rabbis held to the supremacy of the Lithuanian Yeshiva model. However, until World War II, they saw the Orthodox rabbinical seminary as an institute suitable to its time and place—Germany, most of whose Jews were liberal—and did not consider it able to produce a Torah scholar worthy of his name. They opposed the establishment of rabbinical seminaries in Eastern Europe and the Land of Israel, and after the war, when the issue of establishing a rabbinical seminary in Jerusalem was raised, they rejected the Orthodox rabbinical seminary outright and no longer recognized its contribution to its time and place—Germany. Full article

Contemporary scholars share a common vision of the phenomenon of autocephaly as a virtue empowering a local Orthodox church independently to elect its supreme hierarch and run its domestic affairs without the endorsement of another church leader. While the academic discussion on this subject is concentrated on the canonical and theological aspects of autocephaly, the presented study shifts the focus to the involvement of civil authorities in the promotion and abolishment of this ecclesiastical status. It challenges the conventional perception of such interventions as something incidental or a feature of particular political formations. It aims to reveal that civil authorities have been a constant factor in the establishment of new autocephalies since the recognition of Christianity as an official religion in the Roman Empire. For this purpose, the focus falls on the Chalcedonian Eastern Orthodox churches which have centuries-old traditions in autocephaly-related practices from the Edict of Milan (313) to the end of the Cold War. It also takes into account the different legal frameworks within which civil authorities used to validate new autocephalies. On the grounds of this analysis, the concluding remarks reflect on the impact of this experience on the autocephaly-building process in post-atheist areas. Full article

After reflecting on the issue of (safe) water in the context of SDG 6 with the support of the most recent scientific data, the present study provides clear theological reasoning based on insights developed within the Eastern Orthodox tradition, such as ontological interconnectedness, deep incarnation, and cosmic liturgy towards an eco-ethos which can contribute to sustainable environmental development. Full article

An Eastern Orthodox understanding of science—that of Christopher C. Knight—is presented as a contribution to science-engaged theology that has implications for western Christian reflection on science as a contemporary locus theologicus. Three areas of enquiry are discussed: natural theology, the human mind in its relationship to God, and divine action. It is suggested that in each of these areas, Orthodox perspectives can provide links between the differing perspectives to be found among western Christians and provide new pathways for theological exploration on an ecumenical basis. Full article

A growing body of evidence has shown the influence that religion and spirituality have on individuals duelling with illness, especially at advanced stages of disease. It is often vital for such individuals to have their spiritual and religious beliefs respected and, potentially, integrated in a compassionate caregiving setting for healthcare systems. However, given the diversity in religions and spiritual practices, healthcare professionals ought to approach such cultural significance with cultural humility, i.e., approaching differences in beliefs without relying on stereotypes or assumptions. This process requires sufficient training and communication skills among healthcare providers, as well as a successful medico-pastoral partnership. The aim of this review is to provide insight into one specific religion, Eastern Orthodoxy, and discuss current evidence of the religion’s influence on healthcare and medicine. Within this review, we aim to provide a summary on religion and spirituality specific to the Eastern Orthodox identity and religious practices, along with providing clinical guidance on approaching people who identify with this faith in certain healthcare settings in a manner compatible with the principles of cultural humility. The review will discuss important key elements of religious belief and practice of Εastern Orthodoxy that may influence health and healthcare decisions by patients. Full article

Although at first sight Eastern Christianity is not associated with Africa, the African continent has shaped the establishment and development of three of the four main Eastern Christian traditions. Through a sociological lens, we examine the identity of the above African churches, focusing on the socio-historical entanglements of their religious and ethnic features. Firstly, we study the identity of the Coptic Orthodox Church, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church belonging to Oriental Orthodoxy. We focus on these African churches—and their diasporas in Western countries—as indigenous Christian paths in Africa. Secondly, we examine the identity of Africans and African-Americans within Eastern Orthodoxy. We consider both to have some inculturation issues within the Patriarchate of Alexandria and the development of an African-American component within Orthodoxy in the USA. Thirdly, we analyze the recent establishment and identity formation of African churches belonging to Eastern-rite Catholic Churches. In short, we aim to elaborate an overview of the multiple identities of African churches and one ecclesial community in Eastern Christianity, and to compare diverse sociological entanglements between religious and ethnic traits within them. A fruitful but neglected research subject, these churches’ identities appear to be reciprocally shaped by their own Eastern Christian tradition and ethnic heritage. Full article

This paper analyzes the model of theology of religions elaborated by the Romanian Orthodox theologian Dorin Oancea and highlights the possibilities for openness towards other religious realms and for real theological validation of non-Christian religions. It focuses both on the modern premises of this model and on the ways in which the author ensures its continuity inside the Tradition and its acceptance within the Orthodox-Christian world. Dorin Oancea’s construct, a unique system of pluralistic inclusivism, elaborated by an Orthodox theologian who wants to remain aligned with the Eastern Orthodox patristic and traditional theological thinking while still addressing current topics by means of contemporary instruments and present-day language, is a valuable example of religious change that takes place within Orthodoxy, which is regarded as a traditional branch of Christianity. This paper identifies forms of theological newness in Dorin Oancea’s manner of addressing the challenges of present times in relation to the dynamics of the field of theology of religions and of Orthodox theology. Full article

Traditional historiography of Japanese Buddhism presents the Muromachi period as an era of triumph for Zen, and of decline for the previous near-hegemony of Esoteric Buddhism. However, for the Shingon school, the period from the late Middle Ages to early Edo period was rather a phase of expansion, especially in the more remote locales of Eastern Japan. Focusing on a text authored during the fifteenth century, this article will analyze how this idea of the outskirts or periphery was integrated with the process of creation of orthodoxy in local Shingon temples. In doing so, it will shed new light not only on the evolution, but also on the epistemological role of discourse relating to heresy, and on their role in the legitimation of monastic lineages. Full article

When considering the relationship between the Eastern Orthodox Church and the Evangelical Church, can we both celebrate progress towards unity, while acknowledging where growth must still occur? Dr. George Hancock-Stefan, who fled the oppressive communist regime of Yugoslavia with the rest of his Baptist family, now frequently returns to Eastern Europe to explore topics of modern theology. During these travels, he has recognized a concerning trend: the religious unity and interfaith fellowship celebrated in Western academia does not reach the Eastern European local level. This is primarily due to the fact that Orthodoxy is a top to bottom institution, and nothing happens at the local level unless approved by the top. This lack of religious unity and cooperation at the local level is also due to the fact that the Eastern Orthodox Church claims a national Christian monopoly and the presence of Evangelicals is considered an invasion. In this article, Dr. Hancock-Stefan unpacks the history of the spiritual revivals that took place in various Eastern Orthodox Churches in the 19th–20th centuries, as well as the policies established by the national patriarchs after the fall of communism that are now jeopardizing the relationship between Orthodox and Evangelicals. By addressing this friction with candor and Christian love, this article pleads for the Orthodox Church to relinquish its monopoly and hopes that both Orthodox and Evangelicals will start considering each other to be brothers and sisters in Christ. Full article

Digital technologies have exerted a profound influence on every aspect of human life including religion. Religious discourse, like no other type of social-communicative interaction, responds to the slightest shifts in the concepts of life, identity, time, and space caused by digitalization. The purpose of this study was to reveal the digitalization-associated transformations that have taken place in the eastern orthodox religious discourse over more than quarter of a century. This discussion focuses on the attitude of the Russian Orthodox Church towards digital technologies as reflected in the interviews of its official spokespeople. On the basis of extensive empirical material, it is shown that two major factors determine new tendencies in eastern orthodox religious discourse: the necessity to adapt to modern digital environment and benefit from organizing the internet space in order to influence large numbers of “digitally educated” non-religious people, and, at the same time, a distrust of these new digital technologies. The study is based on the theory of discourse, with discourse analysis being the main research method along with the descriptive analytical method. The article also analyzed the changes in traditional genres of eastern orthodox religious discourse (the sermon), as well as the rapid development of new religious discourse genres (the commented liturgy and call-in show) and para-religious discourse genres. It is concluded that with the help of digital technologies, religious discourse penetrates into everyday life of people, regardless of their social status and religious affiliation, eliminating the borderline between the church and society in modern Russia. Full article

Since the 1990s, there has been conflictual interactions between Orthodox Christian churches and human rights in South Eastern Europe, especially during the process of European integration. In this work, I shall concentrate on the case of the Romanian Orthodox Church and explore its current position towards human rights that has developed within the context of EU membership. Focusing on the influence that European integration has had on the Romanian Orthodox Church, I hypothesise a re-orientation of the latter from a position of closure and a general rejection of human rights in the direction of their partial acceptance, with this being related to its attempt to develop a European identity. Full article