John Chryssavgis explores the sacred dimension of the natural environment, and the significance of creation in the rich theological history and spiritual classics of the Orthodox Church, through the lens of its unique ascetical, liturgical and mystical experience. The global ecological crisis affecting humanity's air, water, and land, as well as the planet's flora and fauna, has resulted in manifest fissures on the image of God in creation. Chryssavgis examines, from an Orthodox Christian perspective, the possibility of restoring that shattered image through the sacramental lenses of cosmic transfiguration, cosmic interconnection, and cosmic reconciliation. The viewpoints of early theologians and contemporary thinkers are extensively explored from a theological and spiritual perspective, including countering those who deny that God's creation is in crisis. Presenting a worldview advanced and championed by the Orthodox Church in the modern world, this book encourages personal and societal transformation in making ethical and economic choices that respect creation as sacrament.

Many Christians are tempted to dismiss concerns over the environment and the catastrophic effects of climate change. After all, prominent voices who most vociferously warn us about this crisis tend to also advocate a wider worldview antithetical to Christian teachings. In this text, noted philosopher and scholar Jean-Claude Larchet finds the roots of the global ecological crisis in a rejection of a truly Christian cosmology. Explaining the relationship between man and nature ordained by God in the beginning, Larchet bases the degradation of the creation ultimately in the primordial fall and outlines how we have arrived at the present crisis point. Finally, the author proposes principles and actions deeply rooted in his Christian ethos that would allow mankind to restore and reinvigorate its relationship with nature.

First published in 2005. Originally, the Ethiopian Church received fourteen Anaphora's from the Church of Egypt, yet at the time of publication, only three of them could be accounted for- that of St. Cyril, St. Gregory and St. Basil. Marcos Daoud has therefore devoted this work to the English translation of the remaining three.

This book attempts to resolve one of the oldest and bitterest controversies between the Eastern and Western Christian churches: namely, the dispute about the doctrine of deification. A. N. Williams examines two key thinkers, each of whom is championed as the authentic spokesman of his own tradition and reviled by the other. Taking Aquinas as representative of the West and Gregory Palamas for the East, she presents fresh readings of their work that both reinterpret each thinker and show an area of commonality between them much greater than has previously been acknowledged.

The central task of "Being With God" is an analysis of the relation between apophaticism, trinitarian theology, and divine-human communion through a critical comparison of the trinitarian theologies of the Eastern Orthodox theologians Vladimir Lossky (1903-58) and John Zizioulas (1931-), arguably two of the most influential Orthodox theologians of the past century. These two theologians identify as the heart and center of all theological discourse the realism of divine-human communion, which is often understood in terms of the familiar Orthodox concept of theosis, or divinization. The Incarnation, according to Lossky and Zizioulas, is the event of a real divine-human communion that is made accessible to all; God has become human so that all may participate fully in the divine life. Aristotle Papanikolaou shows how an ontology of divine-human communion is at the center of both Lossky's and Zizioulas's theological projects. He also shows how, for both theologians, this core belief is used as a self-identifying marker against "Western" theologies, which both see as excessively rationalistic. Papanikolaou maintains, however, that Lossky and Zizioulas hold profoundly different views on how to conceptualize God as the Trinity. Their key difference is over the use of apophaticism in theology in general and especially the relation of apophaticism to the doctrine of the Trinity. For Lossky, apophaticism is the central precondition for a trinitarian theology; for Zizioulas, apophaticism has a much more restricted role in theological discourse, and the God experienced in the eucharist is not the God beyond being but the immanent life of the trinitarian God. Papanikolaou provides readers with a richer understanding of contemporary Orthodox theology through his analysis of the consensus and debate between two leading Orthodox theologians.

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.

Written between the 4th and 15th centuries by spiritual masters of the Orthodox Christian tradition, the texts published in Greek in 1782 as "The Philokalia" were later translated into Slavonic and then Russian. This is the fourth of five volumes of a translation from the original Greek, and contains some of the most important writings in the entire collection. St Symeon the New Theologian speaks about the conscious experience of the Holy Spirit and about the vision of the divine and uncreated Light; St Gregory of Sinai provides practical guidance concerning the life of the Hesychast and the use of the Jesus Prayer; and St Gregory Palamas discusses the distinction - often misunderstood - between the essence and the energies of God.

"Thou hast redeemed us from the curse of the Law by Thy precious Blood. By being nailed to the Cross and pierced with the Spear, Thou hast poured immortality on mankind. O our Saviour, glory to Thee." - Troparion for Holy Friday Atonement is a contested but inescapable term in contemporary English-language theological discussion. The doctrine of atonement has received little attention in Orthodox Christian circles since the work of Fr Georges Florovsky, who labored to clarify and promulgate the Orthodox teaching on atonement on the basis of his theological leitmotifs of neo-patristic synthesis and encounter with the West. Florovsky saw the doctrine of the person of Christ as the key to apprehending the pattern and the unity of God's redemptive work. Hence he always sought to follow the Church Fathers in weaving together the themes of creation and fall, incarnation and atonement, deification and redemption, liturgy and asceticism, in the variegated yet seamless robe of true theology. The present volume is inspired by Florovsky's legacy. It is composed of two parts. The first is a collection of papers on atonement by contemporary scholars from a patristic symposium in honor of Florovsky held at Princeton Theological Seminary and Princeton University in 2011. The second part is a collection of writings on atonement by Florovsky himself, including previously unpublished manuscripts and other works otherwise hard to access. This book offers incisive and informed neo-patristic voices to any contemporary discussion of atonement, thus responding to the perennial legacy and task to which Fr Georges Florovsky exhorted Orthodox theological reflection.

The classic work on the techniques, language and interpretation of icons in the context of theology and faith. Commentary and analysis of the main types of icons. Lavishly illustrated, with 160 pages of text with drawings, 13 b/w and 51 color plates.

In the post-Soviet period morality became a debatable concept, open to a multitude of expressions and performances. From Russian Orthodoxy to Islam, from shamanism to Protestantism, religions of various kinds provided some of the first possible alternative moral discourses and practices after the end of the Soviet system. This influence remains strong today. Within the Russian context, religion and morality intersect in such social domains as the relief of social suffering, the interpretation of history, the construction and reconstruction of traditions, individual and social health, and business practices. The influence of religion is also apparent in the way in which the Russian Orthodox Church increasingly acts as the moral voice of the government. The wide-ranging topics in this ethnographically based volume show the broad religious influence on both discursive and everyday moralities. The contributors reveal that although religion is a significant aspect of the various assemblages of morality, much like in other parts of the world, religion in postsocialist Russia cannot be separated from the political or economic or transnational institutional aspects of morality.

The Eucharistic Prayer is the most central and distinctive form of Christian public prayer apart from the Lord's Prayer itself. It gradually evolved into fixed forms during the early Christian centuries, and the Eucharistic Prayer of Addai and Mari is almost certainly the oldest such prayer still in regular use. Dr Gelston's study presents a critical edition of the medieval Syriac text of this ancient Eucharistic Prayer. The text, which is eclectic, is accompanied by a select critical apparatus and a translation, and is followed by textual notes on the variants in the apparatus. The detailed commentary, accessible to those who do not read Syriac, is concerned chiefly with literary-critical and historical questions such as the parallels with the Maronite anaphora Sharar which provide a particular opportunity to detect possible later accretions and modifications. A tentative reconstruction of the Prayer as it may have been at about the beginning of the fifth century is offered in an appendix, and an introduction sets the Prayer in its wider context.

Writing in the tradition of biblical exegetes, such as St John Chrysostom and Blessed Theophylact of Bulgaria, the work of Archbishop Averky (Taushev) provides a commentary that is firmly grounded in the teaching of the Church, manifested in its liturgical hymnography and the works of the Holy Fathers. Analyzing all four Gospels chronologically and simultaneously, he allows readers to see the life of Christ as an unfolding narrative in accessible, direct language. Using the best of prerevolutionary Russian sources, these writings also remained abreast of developments in Western biblical scholarship, engaging with it directly and honestly. He approaches the Gospels first and foremost not as a literary work of antiquity, but as the revelation of Jesus Christ as God in the flesh. Archbishop Averky's commentaries on the New Testament have become standard textbooks in Holy Trinity Orthodox Seminary and have been published in Russia to widespread acclaim. This present volume is the first translation of these texts into English and it is an indispensable addition to the library of every student of the Gospels.

This book offers a comprehensive introduction to the heritage of Coptic Christians. The contributors combine academic expertise with intimate and practical knowledge of the Coptic Orthodox Church and Coptic heritage. The chapters explore historical, cultural, literary and material aspects, including: the history of Christianity in Egypt, from the pre-Christian era to the modern day Coptic religious culture: theology, monasticism, spirituality, liturgy and music the Coptic language, linguistic expressions of the Coptic heritage and literary production in Greek, Coptic and Arabic . material culture and artistic expression of the Copts: from icons, mosaics and frescos to manuscript illuminations, woodwork and textiles. Students will find The Coptic Christian Heritage an invaluable introduction, whilst scholars will find its breadth provides a helpful context for specialised research.

"The Philokalia" is a collection of texts written between the fourth and the fifteenth centuries by spiritual masters of the Orthodox Christian tradition. First published in Greek in 1782, then translated into Slavonic and later into Russian, " The Philokalia "has exercised an influence in the recent history of the Orthodox Church far greater than that of any book apart from the Bible. It is concerned with themes of universal importance: how man may develop his inner powers and awake from illusion; how he may overcome fragmentation and achieve spiritual wholeness; how he may attain the life of contemplative stillness and union with God.

The Armenian Church Synaxarion is a collection of saints' lives according to the day of the year on which each saint is celebrated. Part of the great and varied Armenian liturgical tradition from the turn of the first millennium, the first Armenian Church Synaxarion represented the logical culmination of a long and steady development of what is today called the cult of the saints. This volume, the first Armenian-English edition, is the seventh of a twelve-volume series - one for each month of the year - and is ideal for personal devotional use or as a valuable resource for anyone interested in saints.

Written as the First World War was finally drawing to a close, A. Clutton-Brock's reflections on the Kingdom of Heaven examine this challenging theological concept in light of the great religious, political and moral uncertainties thrown up by the conflict. In particular, Clutton-Brock contends that historically Christian orthodoxy has not sufficiently emphasised the role of the Kingdom in salvation, given its importance in the ministry and teaching of Christ. To preserve a religious vision capable of interacting with the modern, industrial world, Christian orthodoxy must carefully consider the scope and importance of political practice, the role of the individual in the realisation of the Kingdom, and the profound implications of reconciling the facts of the universe with the most sincerely held beliefs.

This book offers a comprehensive introduction to the heritage of Coptic Christians. The contributors combine academic expertise with intimate and practical knowledge of the Coptic Orthodox Church and Coptic heritage. The chapters explore historical, cultural, literary and material aspects, including: the history of Christianity in Egypt, from the pre-Christian era to the modern day Coptic religious culture: theology, monasticism, spirituality, liturgy and music the Coptic language, linguistic expressions of the Coptic heritage and literary production in Greek, Coptic and Arabic . material culture and artistic expression of the Copts: from icons, mosaics and frescos to manuscript illuminations, woodwork and textiles. Students will find The Coptic Christian Heritage an invaluable introduction, whilst scholars will find its breadth provides a helpful context for specialised research.

Orthodox Christians, as well as other non-Muslims of the Ottoman Empire, have long been treated as insular and homogenous entities, distinctly different and separate from the rest of the Ottoman world. Despite this view prevailing in mainstream historiography, some scholars have suggested recently that non-Muslim life was not as monolithic and rigid as is often supposed.

In an endeavour to understand the ties among Christians within the administrative, social and economic structures of the imperial and Orthodox Christian worlds, Ay e Ozil engages in a rarely undertaken comparative analysis of Ottoman, Greek and European archival sources. Using the hitherto under-explored region of H davendigar in the heartland of the empire as a case study, she questions commonplace assumptions about the meaning of ethno-religious community within a Middle Eastern imperial framework.

Offering a more nuanced investigation of Ottoman Christians by connecting Ottoman and Greek history, which are often treated in isolation from one another, this work sheds new light on communal existence.

The Anastenaria are Orthodox Christians in Northern Greece who observe a unique annual ritual cycle focused on two festivals, dedicated to Saint Constantine and Saint Helen. The festivals involve processions, music, dancing, animal sacrifices, and culminate in an electrifying fire-walking ritual. Carrying the sacred icons of the saints, participants dance over hot coals as the saint moves them. 'The Burning Saints' presents an analysis of these rituals and the psychology behind them. Based on long-term fieldwork, 'The Burning Saints' traces the historical development and sociocultural context of the Greek fire-walking rituals. As a cognitive ethnography, the book aims to identify the social, psychological and neurobiological factors which may be involved and to explore the role of emotional and physiological arousal in the performance of such ritual. A study of participation, experience and meaning, 'The Burning Saints' presents a highly original analysis of how mental processes can shape social and religious behaviour.

The Copts - the indigenous Christians of Egypt - declared their independence from Byzantine Christianity when they appointed their own patriarchs in the sixth century. Jill Kamil has written an angaging and accessible survey of the history of Christianity on Egypt, through its development under Rome, Byzantium and Islam, to modern times. Drawing on personal travel to all the Christian sites of Egypt, and conversations with scholars, monks, museum directors, and scores of lay Egyptians both Copt and Muslim, the author tells us about the fundamental importance of Coptic religion and culture in Egypt. Weaving together historical research with absorbing stories, she explores questions as: * How did Christianity suceed in an Egypt that already had an established religion which had lasted for more than 300 years? * What part did Egypt play in the evolvement of the early Christian movement? * What led the Copts to develop monasticism? * Why were there so many Egyptian martyrs? * What caused the Coptic Church to break away from the rest of orthodox Christianity in the sixth century AD? Lavishly illustrated with more than 120 photographs, drawings and maps, Christianity in the Land of the Pharaohs offers a captivating insight into a side if Egypt that will be new to many readers. It is ideal not only for students of Egyptian history and Christianity, as well as those with a more general interst in Egypt's past and present.

This book presents the results of comprehensive study on the history of Soviet Armenia and the Armenian Church in the years 1920-32. Through documents uncovered in the Communist Party Archive in Yerevan and the Georgian Historical Archive, press antireligious propaganda, oral testimonies, and biographical interviews conducted by the author, The Armenian Church in Soviet Armenia expands the discussion on the history of the Armenian Church in the 20th century, especially regarding the relations between the spiritual leaders of the Armenian Church and the Bolsheviks. In accordance with stipulations laid out by the Central Committee in consultation with the GPU, Khoren Muradbekian was elected as the Catholicos of All Armenians. His election was the principal reason behind the schism inside the Church- which, especially in the Armenian diaspora, divided not only clergy, but laymen themselves. These divisions, even after hundred years, are still vivid in Armenian society.

Involving a vast number of texts, saintly heroes and authors, Byzantine hagiography stands out as a field of scholarly research highly rewarding for both the philologist and the historian. The studies reproduced in this volume cover a chronological range from late antiquity to the Paleologan era. They bring together annotated editions of specific texts and discussions of their contexts, complemented by comprehensive surveys of saintly and monastic cult. Having appeared over the last twenty years, they also illustrate and reflect upon the significant development and re-orientation which has marked the study of hagiography in recent decades.

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.

How do space and architecture shape liturgical celebrations within a parish? In Theology and Form: Contemporary Orthodox Architecture in America, Nicholas Denysenko profiles seven contemporary Eastern Orthodox communities in the United States and analyzes how their ecclesiastical identities are affected by their physical space and architecture. He begins with an overview of the Orthodox architectural heritage and its relation to liturgy and ecclesiology, including topics such as stational liturgy, mobility of the assembly, the symbiosis between celebrants and assembly, placement of musicians, and festal processions representative of the Orthodox liturgy. Chapters 2-7 present comparative case studies of seven Orthodox parishes. Some of these have purchased their property and built new edifices; Denysenko analyzes how contemporary architecture makes use of sacred space and engages visitors. Others are mission parishes that purchased existing properties and buildings, posing challenges for and limitations of their liturgical practices. The book concludes with a reflection on how these parish examples might contribute to the future trajectory of Orthodox architecture in America and its dialogical relationship with liturgy and ecclesial identity.