This is the English edition of the classic Russian textbook designed for parents to teach their children "all the fundamental points of the Orthodox Christian faith and way of life." Because children are growing up quickly in a society that raises serious and agonizing questions the author does not teach in naive stories that remain stories only. It offers an overview of the whole of the Old and New Testaments as well as instruction on prayer, worship and what it means to live by the teaching of the Ten Commandments and the Beatitudes. Lavishly bound and made to last. Well illustrated with black and white photographs and icons.

Georges Florovsky (1893-1979) was one of the most prominent Orthodox theologians and ecumenists of the twentieth century. His call for a return to patristic writings as a source of modern theological reflection had a powerful impact not only on Orthodox theology in the second half of the twentieth century, but on Christian theology in general. Florovsky was also a major Orthodox voice in the ecumenical movement for four decades and he is one of the founders of the World Council of Churches. This book is a collection of major theological writings by George Florovsky. It includes representative and widely influential but now largely inaccessible texts, many newly translated for this book, divided into four thematic sections: Creation, Incarnation and Redemption, The Nature of Theology, Ecclesiology and Ecumenism, and Scripture, Worship and Eschatology. A foreword by Metropolitan Kallistos Ware presents the theological vision of Georges Florovsky and discusses the continuing relevance of his work both for Orthodox theology and for modern theology in general. The introduction by the Editors provides a theological and historical overview of Florovsky theology in teh context of his biography. The book includes explanatory notes, translation of patrisitc citations and an index.

Sex is a difficult issue for contemporary Christians, but the past decade has witnessed a newfound openness regarding the topic among Eastern Orthodox Christians. Both the theological trajectory and the historical circumstances of the Orthodox Church differ radically from those of other Christian denominations that have already developed robust and creative reflections on sexuality and sexual diversity. Within its unique history, theology, and tradition, Orthodox Christianity holds rich resources for engaging challenging questions of sexuality in new and responsive ways. What is at stake in questions of sexuality in the Orthodox tradition? What sources and theological convictions can uniquely shape Orthodox understandings of sexuality? This volume aims to create an agora for discussing sex, and not least the sexualities that are often thought of as untraditional in Orthodox contexts. Through fifteen distinct chapters, written by leading scholars and theologians, this book offers a developed treatment of sexuality in the Orthodox Christian world by approaching the subject from scriptural, patristic, theological, historical, and sociological perspectives. Chapters devoted to practical and pastoral insights, as well as reflections on specific cultural contexts, engage the human realities of sexual diversity and Christian life. From re-thinking scripture to developing theologies of sex, from eschatological views of eros to re-evaluations of the Orthodox responses to science, this book offers new thinking on pressing, present-day issues and initiates conversations about homosexuality and sexual diversity within Orthodox Christianity.

Life after Death according to the Orthodox Tradition provides an accessible and well organized synthesis of the ancient Christian understanding of death and the afterlife. It draws primary from the Greek language writings of the Fathers of the Church whilst also bringing in the perspectives of Western Latin sources. Noting that some divergences between eastern and western traditions have existed since the fifth century, it argues that these have become of much greater importance since the twelfth century as the Roman Catholic Church developed the notion of Purgatory. This work will be of benefit both to the Orthodox reader who wants to enhance their own understanding of their Church's teaching, and to Roman Catholics, Protestants and others who wish to become acquainted with the fullness of Christian tradition on death and the afterlife. They will encounter the abundant heritage of the faith which was once for all delivered to the saints. (Jude 3)

Egypt's lack of a common national identity is the basis for much of its internal conflict--Coptic Christians have been particularly affected. Once major contributors to Christian civilisation, their influence ended with the 5th century Council of Chalcedon and they endured persecution. With the 7th century Arabization of Egypt, Copts were given dhimma or "protected persons" status. The 1919 revolution granted them greater political participation but the 1952 revolution ended liberal democracy and established a military regime that championed Arab identity. Secular Egyptians rebelled against the Mubarak regime in 2011, yet his successor was the Muslim Brotherhood's Mohamed Morsi, Egypt's first Islamist president. In yet another fight over national identity, secular factions removed Morsi in 2013--the Copts suffered the brunt of violence.

In An Ethiopian Reading of the Bible, Keon-Sang An explores the distinctive biblical interpretation of the Ethiopian Orthodox Tewahido Church (EOTC). He illuminates the interpretation of the Bible in a particular historical and cultural context and presents a compelling example of the contextual nature of biblical interpretation. Since the earliest years of the Christian church the EOTC has significantly informed the unique spirituality of Ethiopia. Drawing on his own experience of teaching theology in Ethiopia, Keon-Sang An provides a comprehensive consideration of the EOTC's past and present, and examines the interplay between tradition and context in biblical interpretation. An Ethiopian Reading of the Bible contributes much to current biblical scholarship and equips readers with the tools for a future of mutual learning.

Although the demographics of World Christianity demonstrate a population shift to the Global South, especially in Sub-Saharan Africa, the preponderance of biblical scholarship continues to be dominated by Western scholars in pursuit of their contextual questions that are influenced by an Enlightenment-oriented worldview. Unfortunately, nascent methodologies used to bridge this chasm often continue to marginalize indigenous voices. In contradistinction, Beth E. Elness-Hanson's research challenges biblical scholars to engage stronger methods for dialogue with global voices, as well as encourages Majority World scholars to share their perspectives with the West. Elness-Hanson's fundamental question is: How do we more fully understand the "generational curses" in the Pentateuch? The phrase, "visiting the iniquity of the fathers on the children to the third and the fourth generation," appears four times in the Pentateuch: Exod 20:4-6; Exod 34:6-7; Num 14:18; and Deut 5:8-10. While generational curses remain prevalent within the Maasai worldview in East Africa, an Enlightenment-influenced worldview diminishes curses as a phenomenon. However, fuller understandings develop as we listen and learn from each other. This research develops a theoretical framework from Hans-Georg Gadamer's "fusion of horizons" and applies it through Ellen Herda's anthropological protocol of "participatory inquiry." The resulting dialogue with Maasai theologians in Tanzania, builds bridges of understanding across cultures. Elness-Hanson's intercultural analysis of American and Maasai interpretations of the Pentateuchal texts on the generational curses demonstrates that intercultural dialogues increase understandings, which otherwise are limited by one worldview.

James Bethune-Baker (1861 1951) was a British theologian who held the position of Lady Margaret's Professor of Divinity at the University of Cambridge from 1911 to 1935. In this book, which was first published in 1908, Bethune-Baker provides a detailed discussion of Nestorius and his views, putting forward the viewpoint 'that Nestorius was not 'Nestorian''. Detailed notes are incorporated throughout the text. This book will be of value to anyone with an interest in Nestorius, theology and the history of Christianity."

This volume brings together in one compass the Orthodox Churches - the ecumenical patriarchate of Constantinople and the Russian, Armenian, Ethiopian, Egyptian and Syrian Churches. It follows their fortunes from the late Middle Ages until modern times - exactly the period when their history has been most neglected. Inevitably, this emphasises differences in teachings and experience, but it also brings out common threads, most notably the resilience displayed in the face of alien and often hostile political regimes. The central theme is the survival against the odds of Orthodoxy in its many forms into the modern era. The last phase of Byzantium proves to have been surprisingly important in this survival. It provided Orthodoxy with the intellectual, artistic and spiritual reserves to meet later challenges. The continuing vitality of the Orthodox Churches is evident for example in the Sunday School Movement in Egypt and the Zoe brotherhood in Greece.

The Psalms of David are the foundation of Christian worship and integral to its form and content. This edition of the classic Coverdale translation is accompanied by prayers and rubrics from the Liturgical Psalter of the Russian Church, adapted to conform to the Greek Septuagint text, and subdivided into the twenty traditional Orthodox liturgical kathismata. It is presented here for the first time in a slimmed down pocket edition to inspire daily use in prayer at home and when traveling. The text is complimented by a flexible textured binding, gold stamped cover, and three marker ribbons.

Although biblical texts were known in Church Slavonic as early as the ninth century, translation of the Bible into Russian came about only in the nineteenth century. Modern scriptural translation generated major religious and cultural conflict within the Russian Orthodox church. The resulting divisions left church authority particularly vulnerable to political pressures exerted upon it in the twentieth century. Russian Bible Wars illuminates the fundamental issues of authority that have divided modern Russian religious culture. Set within the theoretical debate over secularization, the volume clarifies why the Russian Bible was issued relatively late and amidst great controversy. Stephen Batalden's study traces the development of biblical translation into Russian and of the 'Bible wars' that then occurred in the nineteenth and twentieth centuries in Russia. The annotated bibliography of the Russian Bible identifies the different editions and their publication history.

In this book, Febe Armanios explores Coptic religious life in Ottoman Egypt (1517-1798), focusing closely on manuscripts housed in Coptic archives. Ottoman Copts frequently turned to religious discourses, practices, and rituals as they dealt with various transformations in the first centuries of Ottoman rule. These included the establishment of a new political regime, changes within communal leadership structures (favoring lay leaders over clergy), the economic ascent of the archons (lay elites), and developments in the Copts' relationship with other religious communities, particularly with Catholics. Coptic Christianity in Ottoman Egypt highlights how Copts, as a minority living in a dominant Islamic culture, identified and distinguished themselves from other groups by turning to an impressive array of religious traditions, such as the visitation of saints' shrines, the relocation of major festivals to remote destinations, the development of new pilgrimage practices, as well as the writing of sermons that articulated a Coptic religious ethos in reaction to Catholic missionary discourses. Within this discussion of religious life, the Copts' relationship to local political rulers, military elites, the Muslim religious establishment, and to other non-Muslim communities are also elucidated. In all, the book aims to document the Coptic experience within the Ottoman Egyptian context while focusing on new documentary sources and on an historical era that has been long neglected.

Basilio Petra sees Christos Yannaras (b. 1935) as a philosopher and theologian whose refiguring, on the one hand, of Heidegger's refusal to define being in ontic terms and, on the other, of Wittgenstein's willingness to admit the inexpressible character of the mystical has led him to articulate a powerful vision of true human existence. This bold interpretation outlines the passage from an ontic 'mode of nature' governed by necessity to a 'mode of self-transcendence and self-offering' beyond the limitations of decay and death. In his native Greece, Yannaras revolutionised the way theology had been done for much of the twentieth century. This book examines the trajectory of Yannaras' thought from his initial encounter with Heidegger's philosophy to his formulation (via the tradition of the Greek Fathers) of a modern critical ontology. It is for both advanced students of philosophy and the growing scholarly audience interested in Yannaras' work. Written in accessible language that does not compromise intellectual rigour, it is the only survey of the development of Yannaras' philosophical thought as a whole.

Women and Religiosity in Orthodox Christianity fills a significant gap in the sociology of religious practice: Studies focused on women's religiosity have overlooked Orthodox populations, while studies of Orthodox practice (operating within the dominant theological, historical, and sociological framework) have remained gender-blind. The essays in this collection shed new light on the women who make up a considerable majority of the Orthodox population by engaging women's lifeworlds, practices, and experiences in relation to their religion in multiple, varied localities, discussing both contemporary and pre-1989 developments. These contributions critically engage the pluralist and changing character of Orthodox institutional and social life by using feminist epistemologies and drawing on original ethnographic research to account for Orthodox women's previously ignored perspectives, knowledges, and experiences. Combining the depth of ethnographic analysis with geographical breadth and employing a variety of research methodologies, this book expands our understanding of Orthodox Christianity by examining Orthodox women of diverse backgrounds in different settings: parishes, monasteries, and the secular spaces of everyday life, and under shifting historical conditions and political regimes. In defiance of claims that Orthodox Christianity is immutable and fixed in time, these essays argue that continuity and transformation can be found harmoniously in social practices, demographic trends, and larger material contexts at the intersection between gender, Orthodoxy, and locality. Contributors: Kristin Aune, Milica Bakic-Hayden, Maria Bucur, Ketevan Gurchiani, James Kapalo, Helena Kupari, Ina Merdjanova, Sarah Riccardi-Swartz, Eleni Sotiriou, Tatiana Tiaynen-Qadir, Detelina Tocheva

In Hans Urs von Balthasar and the Critical Appropriation of Russian Religious Thought, Jennifer Newsome Martin offers the first systematic treatment and evaluation of the Swiss Catholic theologian's complex relation to modern speculative Russian religious philosophy. Her constructive analysis proceeds through Balthasar's critical reception of Vladimir Soloviev, Nicholai Berdyaev, and Sergei Bulgakov with respect to theological aesthetics, myth, eschatology, and Trinitarian discourse and examines how Balthasar adjudicates both the possibilities and the limits of theological appropriation, especially considering the degree to which these Russian thinkers have been influenced by German Idealism and Romanticism. Martin argues that Balthasar's creative reception and modulation of the thought of these Russian philosophers is indicative of a broad speculative tendency in his work that deserves further attention. In this respect, Martin consciously challenges the prevailing view of Balthasar as a fundamentally conservative or nostalgic thinker. In her discussion of the relation between tradition and theological speculation, Martin also draws upon the understudied relation between Balthasar and F. W. J. Schelling, especially as Schelling's form of Idealism was passed down through the Russian thinkers. In doing so, she persuasively recasts Balthasar as an ecumenical, creatively anti-nostalgic theologian hospitable to the richness of contributions from extra-magisterial and non-Catholic sources.

In Hidden Holiness, Michael Plekon challenges us to examine the concept of holiness. He argues that both Orthodox and Catholic churches understand saints to be individuals whose lives and deeds are unusual, extraordinary, or miraculous. Such a requirement for sainthood undermines, in his view, one of the basic messages of Christianity: that all people are called to holiness. Instead of focusing on the ecclesiastical process of recognizing saints, Plekon explores a more ordinary and less noticeable "hidden" holiness, one founded on the calling of all to be prophets and priests and witnesses to the Gospel. As Rowan Williams has insisted, people of faith need to find God's work in their culture and daily lives. With that in mind, Plekon identifies a fascinatingly diverse group of faithful who exemplify an everyday sanctity, as well as the tools they have used to enact their faith. Plekon calls upon contemporary writers-among them, Rowan Williams, Kathleen Norris, Sara Miles, Simone Weil, and Darcey Steinke-as well as such remarkable and controversial figures as Mother Teresa, Thomas Merton, and Dorothy Day-to demonstrate ways to imagine a more diverse and everyday holiness. He also introduces four individuals of "hidden holiness": a Yup'ik Alaskan, Olga Arsumquak Michael; the artist Joanna Reitlinger; the lay theologian Elisabeth Behr-Sigel; and human rights activist Paul Anderson. A generous and expansive treatment of the holy life, accessibly written for all readers, Plekon's book is sure to inspire us to recognize and celebrate the holiness hidden in the ordinary lives of those around us.

The received wisdom about the nature of the Greek Orthodox Church in the Ottoman Empire is that Sultan Mehmed II reestablished the Patriarchate of Constantinople as both a political and a religious authority to govern the post-Byzantine Greek community. However, relations between the Church hierarchy and Turkish masters extend further back in history, and closer scrutiny of these relations reveals that the Church hierarchy in Anatolia had long experience dealing with Turkish emirs by focusing on economic arrangements. Decried as scandalous, these arrangements became the modus vivendi for bishops in the Turkish emirates. Primarily concerned with the economic arrangements between the Ottoman state and the institution of the Greek Orthodox Church from the mid-fifteenth to the sixteenth century, Render Unto the Sultan argues that the Ottoman state considered the Greek Orthodox ecclesiastical hierarchy primarily as tax farmers (multezim) for cash income derived from the church's widespread holdings. The Ottoman state granted individuals the right to take their positions as hierarchs in return for yearly payments to the state. Relying on members of the Greek economic elite (archons) to purchase the ecclesiastical tax farm (iltizam), hierarchical positions became subject to the same forces of competition that other Ottoman administrative offices faced. This led to colorful episodes and multiple challenges to ecclesiastical authority throughout Ottoman lands. Tom Papademetriou demonstrates that minority communities and institutions in the Ottoman Empire, up to now, have been considered either from within the community, or from outside, from the Ottoman perspective. This new approach allows us to consider internal Greek Orthodox communal concerns, but from within the larger Ottoman social and economic context. Render Unto the Sultan challenges the long established concept of the 'Millet System', the historical model in which the religious leader served both a civil as well as a religious authority. From the Ottoman state's perspective, the hierarchy was there to serve the religious and economic function rather than the political one.

"An engaging, sophisticated yet accessible, account of the Orthodox Church-its self-understanding, theology, sacramental life, and history. . . . One of the best introductions available."-John Behr, author of The Mystery of Christ An insider's account of the Eastern Orthodox Church, from its beginning in the era of Jesus and the Apostles to the modern age "Lucid. . . . Engrossing . . . [A] thorough history."-Publishers Weekly In this lively and intimate account of the Eastern Orthodox Church, John McGuckin tackles the question "What is the Church?" His answer is a clear, historically and theologically rooted portrait of what the Church is for Orthodox Christianity and how it differs from Western Christians' expectations. McGuckin explores the lived faith of generations, including sketches of some of the most important theological themes and individual personalities of the ancient and modern Church. He interweaves a personal approach throughout, offering to readers the experience of what it is like to enter an Orthodox church and witness its liturgy. In this astute and insightful book, he grapples with the reasons why many Western historians and societies have overlooked Orthodox Christianity and provides an important introduction to the Orthodox Church and the Eastern Christian World.

Welcome to the Orthodox Church-its history, theology, worship, spirituality, and daily life. This friendly guide provides a comprehensive introduction to Orthodoxy, but with a twist: readers learn by making a series of visits to a fictitious church, and get to know the faith as new Christians did for most of history, by immersion. Mathews-Green provides commentary and explanations on everything from how to "venerate" an icon, the Orthodox understanding of the atonement, to the Lenten significance of tofu. It's the perfect book for inquirers and newcomers, but even readers who have been Orthodox all their lives say they learned things they never knew before. Enjoyable, easy-to-read, and leavened with humor, Welcome to the Orthodox Church is a gracious guide to the ancient faith of the Christian East.

The Apostle Paul commands his disciple Timothy to "be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity." This exhortation encapsulates the Orthodox Church's expectations from her clergy and forms the basis of her Pastoral Theology. The aim of the present work is to guide the contemporary Orthodox priest in his application of the Apostle's words to his everyday life as a conduit of Divine Grace and shepherd of Christ's flock. At the same time, its focus on the proper formation of the soul will benefit every Christian, whether ordained or not. Compiled from recent and historical sources reflecting the rich heritage of the Russian Orthodox Church.

Theodore (759-826), abbot of the influential Constantinopolitan monastery of Stoudios, is celebrated as a saint by the Orthodox Church for his stalwart defense of icon veneration. Three important texts promoting the monastery and the memory of its founder are collected in The Life and Death of Theodore of Stoudios. In the Life of Theodore, Michael the Monk describes a golden age at Stoudios, as well as Theodore's often antagonistic encounters with imperial rulers. The Encyclical Letter of Naukratios, written in 826 by his successor, informed the scattered monks of their leader's death. Translation and Burial contains brief biographies of Theodore and his brother, along with an eyewitness account of their reburial at Stoudios. These works, translated into English for the first time, appear here alongside new editions of the Byzantine Greek texts.

Coptic contributions to the formative theological debates of Christianity have long been recognized. Less well known are other, equally valuable, Coptic contributions to the transmission and preservation of technical and scientific knowledge, and a full understanding of how Egypt's Copts survived and interacted with the country's majority population over the centuries. Studies in Coptic Culture attempts to examine these issues from divergent perspectives. Through the careful examination of select case studies that range in date from the earliest phases of Coptic culture to the present day, twelve international scholars address issues of cultural transmission, cross-cultural perception, representation, and inter-faith interaction. Their approaches are as varied as their individual disciplines, covering literary criticism, textual studies, and comparative, literature as well as art historical, archaeo-botanical, and historical research methods. The divergent perspectives and methods presented in this volume will provide a fuller picture of what it meant to be Coptic in centuries past and prompt further research and scholarship into these subjects.

Egypt's Christians, the Copts, are the largest Christian community in the Middle East. While they have always been considered an integral component of the Egyptian nation, their precise status within Egyptian politics and society has been subject to ongoing debates from the Twentieth Century to present day. Part of the legacy of the Mubarak era (1980-2011) in Egypt is the unsettled state of Muslim-Christian relations and the increasing volatility of sectarian tensions, which also overshadowed the first years of the post-Mubarak period. The Coptic Question in the Mubarak Era delves into the discourses that dominated public debates and the political agenda-setting during the Mubarak era, explaining why politicians and the public in Egypt have had such enormous difficulties in recognizing the real roots of sectarian strife. This "Coptic question" is a complex set of issues, ranging from the petty struggles of daily Egyptian life in a bi-religious society to intricate legal and constitutional questions (family law, conversion, and church-building), to the issue of the political participation of the Coptic minority. Through these subjects, the book explores a larger debate about Egyptian national identity. Paying special attention paid to the neglected diversity of voices within the Coptic community, Sebastian Elsasser peels back the historical layers to provide a comprehensive analysis of the historic, political, and social dynamics of Egypt's Coptic Christians during Hosni Mubarak's rule.

William Palmer (1811-1879) was a theologian and ecumenist best known for his attempts to forge links between the Anglican and Orthodox churches. Palmer was elected a fellow at Magdalen College, Oxford in 1832, and became an adherent of the Oxford Movement, which emphasised the catholicity of the Anglican church. In the 1840s and 1850s Palmer visited Russia with the controversial aim of studying Orthodox theology and being admitted to communion by the Russian church. His request was refused, however, and his visit deemed a failure. Palmer converted to Roman Catholicism in 1855. Testimonies Concerning the Patriarch Nicon, the Tsar and the Boyars (1873) is Volume 2 of The Patriarch and the Tsar (1871-1876), Palmer's six-volume translation of documents relating to the life of Nicon (1605-1681), Patriarch of Moscow, whose theological reforms brought him into conflict with the Muscovite Tsar Alexis.

The History of the Condemnation of the Patriarch Nicon, composed by the Greek prelate Paisius Ligarides of Scio (1612 1678), is an account of the bitter struggle between the leaders of the Russian church and state during the reign of Tsar Alexis Michaelovich (1629 1676) and the patriarchate of Nicon (1605 1681). The conflict resulted in the exile and deposition of the Patriarch in 1666, decreed by an ecclesiastical council headed by Ligarides. Ligarides' History, a theological and legal essay on the powers of the tsar, is one of the most important polemics produced during the period. The arguments and ideas it contains represented important advances in the developing ideological tradition of the absolute authority of the tsar. This 1873 translation, the third of six volumes on the subject compiled by William Palmer, made this key historical source accessible to English-speaking scholars of Russian ecclesiastical history and political thought.