Vă anunț, cu un sentiment de mare ușurare, că astăzi, înainte de prânz, „după lupte seculare”, care au durat mai mult de… zece ani, am predat la Polirom textele definitive și am semnat contractul final pentru volumul Omul evanghelic. O explorare a comunităților protestante românești. Este vorba de un volum masiv, de circa 650 de pagini, format mare, ce include texte elaborate de 19 autori, din interiorul și din afara mediului evanghelic.
Volumul va apărea în librării cel mai târziu până la începutul lunii septembrie, iar până la finalul aceleiași luni va fi disponibilă și versiunea ebook.
În viitorul apropiat voi voi începe să comunic, din când în când, mai multe informații despre acest proiect editorial.
Până atunci, pentru cei interesați, iată mai jos cuprinsul volumului.
CALL FOR PAPERS
Dumitru Staniloae’s encounter with the West
Proponent: Petre Maican (University of Aberdeen)
Dumitru Staniloae (1903-1993) has been one of the most creative Orthodox theologians of the twentieth century, yet one of the least known. His theological vision is a majestic combination of Florovsky’s’ neopatristic epistemology, philocalic wisdom, and Romanian folkloric elements. Still, Staniloae never shone away from engaging with Western theology and philosophy whether critical or constructive. His theological ediﬁce bears the marks of his encounters with Karl Rahner, Martin Buber, Karl Barth or Paul Tillich. This panel seeks to uncover the signiﬁcance of these interactions for Staniloae’s thinking. Was Staniloae a faithful reader of Western theology and philosophy? To what extent was he inﬂuenced by theological debates in Roman Catholicism or Protestantism, especially Vatican II? How was Staniloae’s interpretation of the Fathers impacted by the trends of Western historical criticism? How did the ecumenical interactions shape his understanding of Orthodox theology?
Speakers already selected: Petrea Maican (University of Aberdeen), Viorel Coman (KU Leuven)
Disciplines involved: Theology, Ecclesiology, History, Social Sciences
If you want to submit your paper, please write to email@example.com
Abstracts are invited for a two-day conference on the theme ‘The Newness of the Old’: Tradition, Doctrine and Christian Life between Preservation and Innovation, to be held at Sidney Sussex, Cambridge (UK), 31st August – 1st September 2018. We would be grateful if you could kindly disseminate this message and/or display the poster in the attachment (last page).
Please send your abstract of 400 words for a short paper of 20 mins to firstname.lastname@example.org. The deadline for the submission of abstracts is 30 April 2018. Please provide the following information when you submit your abstract:
• Highest degree received
• Year degree was received
• Academic affiliation
• Academic position
• Religious/Church affiliation
Keynote speakers include:
• Dr Brandon Gallaher (University of Exeter)
• Revd Prof Nikolaos Loudovikos (University Ecclesiastical Academy of Thessaloniki)
• Revd Prof Andrew Louth (Emeritus Professor, Durham University)
• Prof Jens Zimmerman (Trinity Western University)
There are indeed many ways in which Scripture is read, and there is also great deal of debate about this, both on a general level and also within scholarly circles. But there is a certain feature of the reading of Scripture which is absolutely fundamental to the Christian tradition, from the initial proclamation of the gospel to the creeds propounded by the Councils. This is so important that Paul repeats it twice within a single sentence: ‘I delivered to you, as of first importance, what I also received, that Christ died in accordance with the Scriptures, that he was buried and rose on the third day in accordance with the Scriptures’ (1 Cor. 15:3–4). The Scriptures here are what we (somewhat misleadingly) call the ‘Old Testament’; and it is by reference to these same Scriptures that the Creed of Nicaea also states that Christ died and rose ‘in accordance with the Scriptures’. It is these Scriptures that provided the framework, the terms, the imagery, and the language by which the Apostles and Evangelists understood and proclaimed the revelation of God in Christ. They were and still are (even now we have the writings of the New Testament) the primary Scriptures of the Christian tradition (they are, after all, appealed to as the Scripture by the NT texts themselves), the primary texts by which we are led into the revelation of God in Christ.Read More »
Every religious tradition in the United States is seeing its membership decline. But according to the most recent Pew Study, few Christian traditions are seeing their members head for the doors as quickly as the Orthodox—only 53% of adults who were raised in the Orthodox Church still identify as Orthodox.
Professional statisticians will note that the sample size of Orthodox in the Pew study is small, but the Greek Orthodox Archdiocese’s own published statistics on marriages and baptisms over the past forty years suggests that the retention of its younger members is falling dramatically.
Is our parochial use of Liturgical Greek part of the problem?
Read HERE the rest of this courageous article
O blatantly neoliberal view of ecology – with the worship of the so-called ‘free market’ and wild capitalism included; a genuine ‘gospel according to capitalism’.
And, of course, very critical of the biblical and theological critique made by Pope Francis and Ecumenical Patriarch to the incessant and unmoderated search for profit with the excuse of looking for the illusionaary greatest good for most people, in spite of the worrying growing disparity between the richesst and the poorest of this world.
Source: Post-Truth – Public Orthodoxy
Here is an Orthodox theological view of post-truth. A tough one.
Inga Leonova, editor of The Wheel, a quarterly journal of Orthodoxy and culture, writes on the ugly face of deadly fascist (supposedly Orthodox) ideolofy of the Iron Guard in Romania and the role it played in the violent recent events oon Charlottesville, Va.
Note: See how similar is the Franciscan view of salvation as a nonviolent process to the Orthodox view, and how radically diferent from the juridical emphasis that dominates mainline Catholicand almost all Protestant and Evangelical atonement theories (based on the view of an angry God – as opposed to a loving one, who had to punish his Son in order to be able to, again, reluctanty, love his human creatures).
In the thirteenth century, the Franciscans and the Dominicans invariably took opposing positions in the great debates in the universities of Paris, Cologne, Bologna, and Oxford. Both opinions usually passed the tests of orthodoxy, although one was preferred. The Franciscans often ended up presenting the minority position. Like the United States’ Supreme Court, the Church could have both a majority and a minority opinion, and the minority position was not kicked out! It was just not taught in most seminaries. However, it was taught in some Franciscan formation centers, and I was a lucky recipient of this “alternative orthodoxy” at Duns Scotus College in Michigan from 1962-1966.
I share this background to illustrate that my understanding of the atonement theory is not heretical or new, but has quite traditional and orthodox foundations, beginning with many theologians in the Patristic period.
Here is an Orthodox author who agrees on my evaluation that Dreher (an Orthodox himself) misreads Benedict in his defetist approach to the American ‘cultural wars’ madness.
An Orthodox case for the use of inclusive language in the translation of the CReed. Remarkable.
This is a very important discussion in the context in which, in majority Orthodox countries, includng Romania, the structural conservatism of Orthodoxy is usually also associated with an anti-science stance, very similar to the one that dominates much of conservative evangelicalism, not just in the United States, where it could be explained by their blind allegiance to the Trump madness, but in many other places, especially in the West.
Pr Florescu despre experientee din jurul lansarii ultimei sale carti.
Redau mai jos un scurt capitol din cartea Pr Ioan-Florin Florescu, Jurnal scotian, publicata de Polirom si lansata recent la Iasi. Textul se afla la paginile 80-81 in textul tiparit al cartii (pentru cei care traiesc departe de tara, este important sa stiti ca exista si o editie digitala a cartii, la care puteti avea acces instantaneu, dupa ce faceti plata online). Daca ma intrebati cum de am ales tocmai acest fragment din carte, va voi raspunde doar ca ‘prietenii stiu de ce’. 🙂
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Dialog parcă din Daniil Harms, între două românce, la biserica greacă din Glasgow. Două femei, una cu un copil în braţe, cealaltă, o adolescentă cu o şapcă roşie pe cap, vorbesc între ele, fără să ştie că le înţeleg.
— Dacă nici anu’ ăsta nu-mi găsesc de lucru, zice fata cu şapcă, mă duc pe insula Mako.
— Da’ ce-i pe insula Mako? se interesează femeia cu copil.
— N-ai văzut Haşdoio, filmul cu sirenele?
— Ce-i cu sirenele? e în continuare nedumerită cealaltă.
— Păi, ele erau de pe insula Mako, răspunde fata cu şapcă.
Am râs cu faţa în pumni până la Evanghelie.
După-amiază, mă întâlnesc într-un pub din Bishopton cu un prieten drag, venit de la Iaşi să-şi vadă băiatul care locuieşte în Scoţia. Între altele, îmi povesteşte despre Abhazia, de unde s-a întors nu demult. O ţară frumoasă, străvechea Colchida, unde a predicat Simon Cananeul, ruinată în ultimii ani de războiul secesionist cu Georgia. Acum douăzeci de ani în Abhazia era o Biserică înfloritoare, îmi spune prietenul meu.Read More »
Finally a serious analysis of Dreher’s book on the so-called ‘Benedict option’, in fact, in my opinion, a fatalistic, and possibly extremely damaging, call for withdrawal of committed Christians from social involvement, after the continuous series of defeats they have registered in the foolish ‘cultural wars’ they have fought as they tried to revive of ‘gloriously’ defunct Christendom. Which resembles with the similar social withdrawal of the original ‘fundameentalists’ at the end of the 19th century. Am I the only one who is worried by this similarity?
Here are just a few signidicant quotes from Rowan Williams:
‘Given that the greatest moral dramas of 20th-century America were to do with civil rights and foreign war, Dreher’s perspective here is worrying. He assumes, laudably, that the new Christian communities will have some concern for the marginal and needy but anything like a broader social ideal does not figure largely.’
‘What is left most worryingly vague is how such groups might maintain a level of self-criticism, and how they would handle issues around authority and management of conflict. Benedict has a fair bit to say about this, and Dreher shows he is aware of it and of the problem of alienating a younger generation by excessive exclusivism.’
‘The Benedict Option is unsettling. It confronts the prevailing consensus about how far the majority is willing to make room for principled dissent and public argument – yet at the same time shows a rather dispiriting lack of confidence in public argument.’
‘…[the book] fails to note the irony of advocating what it does in a climate where liberal triumphalism has already been shaken by a very un-Benedictine set of influences, through the resurgence of populist conservatism and protectionism. And neither restating liberal nostrums nor Dreher’s “strategy of hibernation” – to borrow a phrase from Adorno – seems an adequate answer to this.’
This moving short interview was recorded following a recent suicide attack of Muslim extremists at a Coptic Cathedral in Alexandria, Egypt.
Lansarea cartii Pr Ioan-Florin Florescu:
La Iași, marți 30 mai, la Librarium Palas, de la ora 18, împreună cu scriitorii Florin Lăzărescu și Lucian Dan Teodorovici.
Tim Grass invites us to explore the need of healing in Orthodox-Evangelical relations, following people moving from one ecclesial community to the other. Certainly something worth exploring, as there are so many sectarian pathologies associated with these.
Clipul de mai sus cuprinde prima parte a prelegerii mele de joi 27 aprilie, la Universitatea Aurel Vlaicu din Arad, cu ocazia conferintei internationale dedicate Reformei.
Multumesc lui Alin Cristea pentru inregistrare.
Note: This short text, on the perseccution of Christians in general, and the maartyrdom of the Coptic Church in particular comes from one of my favourite Orthodox theologians, the Romanian Fr. Doru Costache, who serves now in Australia. In the context of the present hysteria, especially in the US, on how they, poor good Christians (who brough foolish Trump to power), are persecuted by the secular world, which does not understad how precious they are, I believe the common sense gospel words in this text have to be heard more largely than on the academic website where they were published. Of course, I do this with the kind permission of Fr. Costache, to whom goes my gratitude.
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14 April 2017 © AIOCS Doru Costache
No, you do not have to expect me to say that the current circumstances are new and that these days Christians must take some unprecedented action or to abolish their past. Neither should you expect me to say something like Christianity being in need of a radical reform today more than yesterday. My interest is in pointing out the need to retrieve something that we seem to have lost in history: our capacity to discern the times and assess our circumstances in a genuinely traditional manner. But let me be more specific.
Just recently, on Palm Sunday, our sisters and brothers of the Coptic Orthodox Church in Egypt have been once again the object of hate attacks on the part of their non-Christian neighbours. And the day before more Christians have been put to death in Syria. And the day before that more Christians have been put to death elsewhere. And days before that a Catholic priest was slaughtered during the celebration of the eucharist in France. And I hear of cases of Christians harassed by their non-Christian neighbours in some parts of Sydney. All this because they, indeed we, are Christian.Read More »
Father Boules George gives a sermon during the Eve of Monday Pascha following the two bombings on Palm Sunday that took place at Saint George Coptic Orthodox Church in Tanta and Saint Mark Coptic Orthodox Cathedral in Alexandria.
Find below the transcription of this powerful sermon.
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What will we say to them?
The first thing we will say is “Thank you very, very much,” and you won’t believe us when we say it.
You know why we thank you? I’ll tell you. You won’t get it, but please believe us.
You gave us to die the same death as Christ–and this is the biggest honor we could have. Christ was crucified–and this is our faith. He died and was slaughtered–and this is our faith. You gave us, and you gave them to die.
We thank you because you shortened for us the journey. When someone is headed home to a particular city, he keeps looking at the time. “When will I get home? Are we there yet?” Can you imagine if in an instant he finds himself on a rocket ship straight to his destination? You shortened the journey! Thank you for shortening the journey.
We thank you because you gave to us to fulfill what Christ said to us: “Behold, I send you out as lambs among wolves” (Luke 10:3). We were lambs; our only weapons: our faith and the church we pray in. I carry no weapon in my hand. We are so grateful that you helped us fulfill this saying of Christ.Read More »
O carte de cautat, neaparat. Multumim, Parinte Florescu; multumim, Polirom.
Parintele Florescu revine cu niste raspunsuri necesre, mai ales pentru farisei.
Pr. Florescu, un om foarte drag sufletului meu, a publicat din nou un text extrem de curajos, aproape profetic, a propos de ideea, cel putin neinspirata, ca sa nu spun mai mult, a Mitropolitului Andrei de la Cluj exprimata recent la Marsul pentru viata. Iata inceputul acestui text scris Pr Florescu pe blogul sau:
Mitropolitul Clujului a numărat zilele trecute de câți copii are nevoie o familie și i-au ieșit trei: „unul pentru tata, unul pentru mama și unul pentru țară și biserică”. Să mă ierte Părintele Mitropolit, dar în țara unde, nu chiar demult, altcineva a numărat până la patru, cu consecințele pe care le știm, poate ar fi bine ca măcar o vreme să nu mai numere nimeni copiii românilor.
Problema natalității nu se rezolvă prin presiuni asupra părinților. Acestea sunt ineficiente, dar mai ales imorale. Biserica binecuvintează căsătoria și nașterea copiilor, dar e numai dreptul părinților să decidă când și câți copii să facă. Pentru că nimeni nu împarte cu ei nici responsabilitatea aducerii lor pe lume, nici greutățile creșterii lor.
M-am cam săturat de predici pentru părinți. Aș vrea să aud din partea ierarhilor noștri câteva predici pentru miniștri și pentru parlamentari, adică pentru cei care au datoria să adopte o legislație care să ajute familia și copiii, așa cum se întâmplă în țările din vestul Europei. Oare chiar nu înțelegem că, în România, scăderea natalității are legătură în mod direct cu viața oamenilor de la un salariu la altul și cu nesiguranța zilei de mâine în care trăiesc cele mai multe familii? Așa stau lucrurile, dincolo de predici frumoase și cuvinte mari.
Ca dovadă, cei mai mulți copii români se nasc de câțiva ani nu în țară, ci în afara țării (cu o treime mai mulți, arată statisticile), adică acolo unde părinții lor au dreptul la o viață decentă și unde guvernele sprijină familiile cu copii.
Cititi AICI intreg textul.
Pr. Florescu, din nou, absolut superb:
‘Crucea ta o să fie când ai să duci de bunăvoie necazul altuia, nu necazul tău. Crucea nu este să fii tu olog, ci să porți după tine un olog. Crucea nu este să fii bolnav, ci să îngrijești cu dragoste un bolnav. Crucea este atunci când rabzi pentru altul, nu pentru tine. Când nu le mai cauți pe ale tale, ci pe ale celuilalt.’
Note: Recently, I have received two of the publications to which I have contributed lately. Here are a few details about each of them.
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Intentional Discipleship and Disciple-Making. An Anglican Guide for Christian Life and Formation is a publication of The Anglican Consultative Council, aiming to revive interest in the ancient discipline and practice of disciple-making within the Anglican Communion.
My friend, Rev. Mark Oxbrow, asked me to write about the practice of discipleship within the Orthodox Christian tradition. My initial text had to be shortened, in order to fit a very limited space, in which a variety of topics was discussed.
I attach below my short text. Time allowing, I intend to publish on my blog a more extended discussion of this important topic.Read More »
Rev. Ovidiu Dorin Druhora de la Biserica Romana Emanuel din Los Angeles, Ca. a finalizat recent cu succes teza sa de doctorat. Iata mai jos citeva detalii despre aceasta.
Protestantism si Ortodoxie pe continentul nord american
Profesor dr. Remus Rus
Prezenta teză de doctorat își propune să contribuie prin demersul ei științific la optimizarea dialogului interconfesional. Cercetarea se va limita la examinarea literaturii teologice recente, a documentelor și consultațiilor care au avut loc pe continentul nord- american, cu referință la viața spirituală a celor două tradiții creștine, pe o perioadă de timp bine determinată. Această perioadă va acoperi peste o sută de ani, justificată cronologic între 1910 și anul curent.
Demersul cercetării pornește de la premisa că dialogul ecumenic este un deziderat născut din spiritul dragostei creștine și a respectului reciproc, dar care își definește sensul și relevanța în rugăciunea Mântuitorului Cristos cu privire la unitatea creștină și misiunea Bisericii pentru lumea contemporană (Ioan 17:21). Lucrarea se situează la interferența interogației cu răspunsurile posibile la întrebarea: “cum este cu putință ca cele două tradiții să intre într-un dialog autentic, astfel încât să ajungă să recunoască viața și harul lui Cristos în aproapele din cealaltă confesiune?”Read More »