This book analyses the discourses of Orthodox Christianity in Western Europe to demonstrate the emerging discrepancies between the mother Church in the East and its newer Western congregations. Showing the genesis and development of these discourses over the twentieth century, it examines the challenges the Orthodox Church is facing in the modern world. Organised along four different discursive fields, the book uses these fields to analyse the Orthodox Church in Western Europe during the twentieth century. It explores pastoral, ecclesiological, institutional and ecumenical discourses in order to present a holistic view of how the Church views itself and how it seeks to interact with other denominations. Taken together, these four fields reveal a discursive vitality outside of the traditionally Orthodox societies that is, however, only partly reabsorbed by the church hierarchs in core Orthodox regions, like Southeast Europe and Russia. The Orthodox Church is a complex and multi-faceted global reality.Therefore, this book will be a vital guide to scholars studying the Orthodox Church, ecumenism and religion in Europe, as well as those working in religious studies, sociology of religion, and theology more generally.

Orthodoxy has achieved a large scale revival in Russia following the collapse of Communism. However, paradoxically, although there is a high level of identification with Orthodoxy, there is in fact a low level of church attendance. This book, based on in depth ethnographic fieldwork, explores the social background and moral attitudes of the "little flock" of believers who actively participate in religious life. It reveals that the complex moral beliefs of the faithful have a disproportionately high impact on Russian society overall; that among the faithful there is a strong emphasis on striving for personal perfection; but that also there are strong collective ideas concerning religious nationalism and the synergy between the secular and the religious.

Starting with the influence of the Philokalia in nineteenth-century Russia, the book moves through the Slavophiles, Solovev, Florensky in Russia and then traces the story through the Christian intellectuals exiled from Stalin's Russia-Bulgakov, Berdyaev, Florovsky, Lossky, Lot-Borodine, Skobtsova-and a couple of theologians outside the Russian world: the Romanian Staniloae and the Serbian Popovich, both of whom studied in Paris. Andrew Louth then considers the contributions of the second generation Russians - Evdokimov, Meyendorff, Schmemann - and the theologians of Greece from the sixties onwards-Zizioulas, Yannaras, and others, as well as influential monks and spiritual elders, especially Fr Sophrony of the monastery in Essex and his mentor, St Silouan. The book concludes with an illuminating chapter on Metropolitan Kallistos and the theological vision of the Philokalia.

Although much has been written on the making of art objects as a means of engaging in creative productions of the self (most famously Alfred Gell's work), there has been very little written on Orthodox Christianity and its use of material within religious self-formation. Eastern Orthodox Christianity is renowned for its artistry and the aesthetics of its worship being an integral part of devout practice. Yet this is an area with little ethnographic exploration available and even scarcer ethnographic attention given to the material culture of Eastern Christianity outside the traditional 'homelands' of the greater Levant and Eastern Europe. Drawing from and building upon Gell's work, Carroll explores the uses and purposes of material culture in Eastern Orthodox Christian worship. Drawing on three years of ethnographic fieldwork in a small Antiochian Orthodox parish in London, Carroll focusses on a study of ecclesiastical fabric but places this within the wider context of Orthodox material ecology in Britain. This ethnographic exploration leads to discussion of the role of materials in the construction of religious identity, material understandings of religion, and pathways of pilgrimatic engagement and religious movement across Europe. In a religious tradition characterised by repetition and continuity, but also as sensuously tactile, this book argues that material objects are necessary for the continual production of Orthodox Christians as art-like subjects. It is an important contribution to the corpus of literature on the anthropology of material culture and art and the anthropology of religion.

This introduction describes the life of the Orthodox Churches of the Christian East from the accession of the Emperor Constantine in 312 up to the year 2000. It discusses the distinctive Orthodox approaches to the themes of liturgy, theology, monastic life and spirituality, iconography, popular religion, mission, politics and the schism between East and West. The final chapter examines the response of the Churches to the new freedom following the collapse of communism and the prospects for the future.

This book explores the relationship between Orthodox religion and politics in Eastern Europe, Russia and Georgia. It demonstrates how as these societies undergo substantial transformation Orthodox religion can be both a limiting and an enabling factor, how the relationship between religion and politics is complex, and how the spheres of religion and politics complement, reinforce, influence, and sometimes contradict each other. Considering a range of thematic issues, with examples from a wide range of countries with significant Orthodox religious groups, and setting the present situation in its full historical context the book provides a rich picture of a subject which has been too often oversimplified.

Christos Yannaras is one of the most significant Orthodox theologians of recent times. The work of Yannaras is virtually synonymous with a turn or renaissance of Orthodox philosophy and theology, initially within Greece, but as the present volume confirms, well beyond it. His work engages not only with issues of philosophy and theology, but also takes in wider questions of culture and politics. With contributions from established and new scholars, the book is divided into three sections, which correspond to the main directions that Christos Yannaras has followed - philosophy, theology, and culture - and reflects on the ways in which Yannaras has engaged and influenced thought across these fields, in addition to themes including ecclesiology, tradition, identity, and ethics. This volume facilitates the dialogue between the thought of Yannaras, which is expressed locally yet is relevant globally, and Western Christian thinkers. It will be of great interest to scholars of Orthodox and Eastern Christian theology and philosophy, as well as theology more widely.

The Radical Orthodoxy Reader presents a selection of key readings in the field of Radical Orthodoxy, the most influential theological movement in contemporary academic theology. Radical Orthodoxy draws on pre-Enlightenment theology and philosophy to engage critically with the assumption and priorities of secularism, modernity, postmodernity, and associated theologies. In doing so it explores a wide and exciting range of issues: music, language, society, the body, the city, power, motion, space, time, personhood, sex and gender. As such it is both controversial and extremely stimulating; provoking much fruitful debate amongst contemporary theologians. To assist those encountering Radical Orthodoxy for the first time, each section has an introductory commentary, related reading and helpful questions to encourage in-depth understanding and further study.

The expression "churchianity" was coined by C. S. Lewis. It is a word that describes the parable of Christ-or rather, the event-in which the Lord Jesus Christ pronounced his condemnation on the barren fig tree. Had it been barren, leafless, dead, Christ would not have condemned it. He might even have spoken a word of life and brought it into newness. But this tree stood there gloriously adorned with leaves, telling everyone around that that they could come up to it in order to find a harvest of ripe fruits. But there was nothing but leaves. The appearance was there; of reality, there was nothing. The words spoken by Christ are frightening: 'there will never be a fruit on your branches until the end of the world.'" In these nine talks, Metropolitan Anthony challenges us to move beyond mere "churchianity" to a true and living faith. He helps us to find our lofty calling in the familiar words of the creed, and he points to a path forward, both for individual believers and for our communities.

Frederica Mathewes-Green became an unexpected companion on her husband's pilgrimage into a faith that is as novel to us in the West as it is ancient in the East. Like many Americans seeking a deeper faith, Mathewes-Green and her family found in Eastern Orthodoxy a faith both demanding and offering more in true devotion and spirituality. In this luminous, affectionate, and deeply personal account of her pilgrimage, Mathewes-Green reveals a church strongly rooted in the teachings of its early fathers and a tradition of principle and great beauty that has endured throughout the centuries. Following the framework of the Orthodox calendar - from Lent to Pascha to Nativity, from Vespers to feasts to fasts - Mathewes-Green chronicles a year in the life of her small Orthodox mission church. Discovering the splendor and solemnity of Orthodox ritual, exploring the daunting majesty of Orthodox services and customs, and sharing their daily anxieties, disappointments, and delights, the Mathewes-Green family and the members of the Holy Cross Mission Church reveal both the intricacies of Orthodox belief and the deep joy they have found in their new faith. At once entertaining, hilarious, and reverent, Facing East is an unforgettable portrait of the human vitality and divine essence of Eastern Orthodoxy.

Orthodoxy has achieved a large scale revival in Russia following the collapse of Communism. However, paradoxically, although there is a high level of identification with Orthodoxy, there is in fact a low level of church attendance. This book, based on in depth ethnographic fieldwork, explores the social background and moral attitudes of the "little flock" of believers who actively participate in religious life. It reveals that the complex moral beliefs of the faithful have a disproportionately high impact on Russian society overall; that among the faithful there is a strong emphasis on striving for personal perfection; but that also there are strong collective ideas concerning religious nationalism and the synergy between the secular and the religious.

For centuries, Catholics in the Western world and the Orthodox in Russia have venerated certain saints as martyrs. In many cases, both churches recognize as martyrs the same individuals who gave their lives for Jesus Christ. On the surface, it appears that while the external liturgical practices of Catholics and Russian Orthodox may vary, the fundamental theological understanding of what it means to be a martyr, and what it means to canonize a saint, are essentially the same. But are they? In Making Martyrs East and West, Caridi examines how the practice of canonization developed in the West and in Russia, focusing on procedural elements that became established requirements for someone to be recognized as a saint and a martyr. She investigates whether the components of the canonization process now regarded as necessary by the Catholic Church are fundamentally equivalent to those of the Russian Orthodox Church and vice versa, while exploring the possibility that the churches use the same terminology and processes but in fundamentally different ways that preclude the acceptance of one church's saints by the other. Caridi examines official church documents and numerous canonization records, collecting and analyzing information from several previously untapped medieval Russian sources. Her highly readable study is the first to focus on the historical documentation on canonization specifically for juridical significance. It will appeal to scholars of religion and church history, as well as ecumenicists, liturgists, canonists, and those interested in East-West ecumenical efforts.

This book argues for the inseparability of classical Hellenism from the Greek patristic tradition from a distinctly Eastern Orthodox perspective. Postulating a common striving for truth in both domains, it places emphasis on the contributions of the ancients and Greek paideia to Christian learning and culture. In the spirit of the late Werner Jaeger, the essays contained in the volume provide a fruitful strategy for looking anew at the Greek classical world and Christianity through the eyes of the Greek Fathers, the direct inheritors of the ancient Greek worldview. Collectively, the author and contributors excellently demonstrate that, conflated with the visionary insights of the Jewish prophets and of Jewish messianism, the wisdom of the ancients served to pave the way for the unfolding of the fullness of Christian teaching and its spiritually enlightening revelation.

This book examines the key 2008 publication of the Russian Orthodox Church on human dignity, freedom, and rights. It considers how the document was formed, charting the development over time of the Russian Orthodox Church's views on human rights. It analyzes the detail of the document, and assesses the practical and political impact inside the Church, at the national level and in the international arena. Overall, it shows how the attitude of the Russian Orthodox Church has shifted from outright hostility towards individual human rights to the advocacy of "traditional values."

First published in 2006. Routledge is an imprint of Taylor & Francis, an informa company.

New Voices in Greek Orthodox Thought brings to the light and discusses a strand in contemporary Greek public debate that is often overlooked, namely progressive religious actors of a western orientation. International - and Greek - media tend to focus on the extreme views and to categorise positions in the public debate along well known dichotomies such as traditionalists vs. modernsers. Demonstrating that in late modernity, parallel to rising nationalisms, there is a shift towards religious communities becoming the central axis for cultural organization and progressive thinking, the book presents Greece as a case study based on empirical field data from contemporary theology and religious education, and makes a unique contribution to ongoing debates about the public role of religion in contemporary Europe.

Church Slavonic, one of the world's historic sacred languages, has experienced a revival in post-Soviet Russia. Blending religious studies and sociolinguistics, this is the first book devoted to Church Slavonic in the contemporary period. It is not a narrow study in linguistics, but uses Slavonic as a passkey into various wider topics, including the renewal and factionalism of the Orthodox Church; the transformation of the Russian language; and the debates about protecting the nation from Western cults and culture. It considers both official and popular forms of Orthodox Christianity, as well as Russia's esoteric and neo-pagan traditions. Ranging over such diverse areas as liturgy, pedagogy, typography, mythology, and conspiracy theory, the book illuminates the complex interrelationship between language and faith in post-communist society, and shows how Slavonic has performed important symbolic work during a momentous chapter in Russian history. It is of great interest to scholars of sociolinguistics and of religion, as well as to Russian studies specialists.

From 1807, when the first Protestant missionary arrived in China, to the 1920s, when a new phase of growth began, thousands of missionaries and Chinese Christians laboured, often under very adverse conditions, to lay the groundwork for a solid, healthy, and self-sustaining Chinese church. Following an Introduction that sets the scene and surveys the entire period, 'Builders of the Chinese Church' contains the stories of nine leading pioneers: seven Western missionaries and two Chinese. Here we meet Robert Morrison, the heroic translator; Liang Fa, the first Chinese evangelist; missionary-scholar James Legge; J. Hudson Taylor, founder of the China Inland Mission; converted opium addict Pastor Hsi, Overcomer of Demons; Griffith John and Jonathan Goforth, both indefatigable preachers; and the idealistic advocates of education and reform, W.A.P. Martin and Timothy Richard. Readers will be inspired by their courage, devotion, and sheer perseverance in arduous work, and will gain a better understanding of the origins of the two 'branches' of today's Chinese Protestantism.

Although its various bodies boast a combined total of at least 300 million members, the Eastern Orthodox Church is widely perceived among members of other denominations to be an exotic branch of the faith, often shrouded in mysticism and misunderstanding that has been exacerbated by the longstanding Eastern-Western split. In 'Purification of Memory', Ambrose Mong casts light on the true nature of Orthodox theology, illuminating the thinking of eight distinguished modern Orthodox theologians who have made important contributions on topics as ecclesiology, ecumenism, Christology, and Mariology. Approaching the work of John Meyendorff, Nicholas Afanasiev, John Zizioulas, Georges Florovsky, Sergius Bulgakov, Vladimir Lossky, Nicolas Berdyaev, and Jaroslav Pelikan from an ecumenical standpoint, Mong deftly draws comparisons with the theology of their Roman Catholic counterparts to reveal points on which the two traditions have much more in common than either side will always admit. The author interweaves these comparisons with a fascinating exposition of the history of the schism between the Eastern and Western Churches to demonstrate decisively that in spite of the bitter mistrust dividing them, they share a common heritage which could, and should, serve as a basis for reunification. Before old wounds can mend, however, a healing process of forgetting, characterized by Pope John Paul II as a 'purification of memory', must take place to clear the path towards a long-awaited return to unity.

The Russian church is central to an understanding of early Russian and Slav history, but for many years there has been no accessible, up-to-date introduction to the subject in English - until now. The late John Fennell's last book, is a masterly survey of the development, nature and role of the early Church in Russia from Christianization of the country in 988, through Kievan and Tatar poeriods to 1448 when the Russian Church finally became totally independent of its mother-church in Byzantium.

In recent years, the Russian Orthodox Church has become a more prominent part of post-Soviet Russia. A number of assumptions exist regarding the Church s relationship with the Russian state: that the Church has always been dominated by Russia s secular elites; that the clerics have not sufficiently fought this domination and occasionally failed to act in the Church s best interest; and that the Church was turned into a Soviet institution during the twentieth century. This book challenges these assumptions. It demonstrates that church-state relations in post-communist Russia can be seen in a much more differentiated way, and that the church is not subservient, very much having its own agenda. Yet at the same time it is sharing the state s, and Russian society s nationalist vision.

The book analyses the Russian Orthodox Church s political culture, focusing on the Putin and Medvedev eras from 2000. It examines the upper echelons of the Moscow Patriarchate in relation to the governing elite and to Russian public opinion, explores the role of the church in the formation of state religious policy, and the church s role within the Russian military. It discusses how the Moscow Patriarchate is asserting itself in former Soviet republics outside Russia, especially in Estonia, Ukraine and Belarus. It concludes by re-emphasising that, although the church often mirrors the Kremlin s political preferences, it most definitely acts independently. "