This article seeks to identify some of the major perspectives in Eastern Orthodox Christianity which provide direction for bioethical-decision making. The article first identifies some historical, theological, and liturgical sources in the Eastern Orthodox tradition which have implications for bioethics. The manuscript also seeks to address the question of the place of religious bioethics within public discussion of issues in bioethics and health care policy. Keywords: bioethics, Eastern Orthodox, faith, liturgy, (...) secular, tradition CiteULike Connotea Del.icio.us What's this? (shrink)

A Christian approach to the issues that constitute bioethics is inevitable for us who cherish the truth of historic, creedal, trinitarian Christianity. Scripture teaches and the Greek and Latin Church Fathers as well as the Reformers aver that man, created in the image of God, has an inherent, if vestigial, sense of right and wrong and a conscience however marred by the fall and by rebellion. We must believe that we share this most basic ecumenism with all humanity, not (...) because of rational observation and analysis of nature, but because Scripture reveals it. We who are convinced of the truth of historic, creedal, trinitarian Christianity have a high view of Scripture and hold it to be infallible and utterly trustworthy irrespective of the importance we assign to our specific post-biblical traditional distinctives. This is a narrower but much more vital ecumenism than the first. Faithful adherence to Scripture inevitably manifests itself in remarkably similar priorities and values, often, lamentably, not because of, but in spite of, ourselves. (shrink)

Clearly and succinctly describes the standards of God-like living as taught by the Orthodox Church. Eleven chapters deal with our relationships with God, our selves and our neighbors from both the personal and churchly perspectives. Readers will find it a veritable source book of biblical and patristic material on the practical aspects of Orthodox life. Among the topics covered are issues of personal religious life, family life, sex ethics, bioethics, the Christian and culture, the state, peace and (...) war, economic responsibilities, inter-church relations and hundreds of other ethics-related issues. Thoroughly indexed, the material in the book is easy to get to for reference. 2nd printing. (shrink)

The Orthodox Church teaches that the bodies of those in Christ are to be regarded as sanctified by the hearing of the Word and faithful participation in the Sacraments, most particularly the Holy Eucharist; because of the indwelling Holy Spirit the consecrated bodies of Christians do not belong to them but to Christ; with respect to the indwelling Holy Spirit there is no difference between the bodies of Christians before and after death; whether before or after death, the Christian (...) body is also to receive the same veneration; and notwithstanding the physical corruptions that the body endures by reason of death, there remains a strict continuity between the body in which the Christian dies and the body in which the Christian will rise again. That is to say, it is the very same reality that is sown in corruption and will be raised in incorruption. Given such considerations, the notion of “selling” an integral part of a human being is simply outside the realm of rational comprehension. Indeed, it is profoundly repugnant to those Orthodox Christian sentiments that are formed and nourished by the Church's sacramental teaching and liturgical worship. One does not sell or purchase that which has been consecrated in those solemn ways that the Church consecrates the human body. (shrink)

Bioethics as it stands today is a typically American product, but whether it can be spread across the globe as easily as Coca-Cola remains to be seen. Historically, we can observe that the internationalization of bioethics has taken place in a form of concentric waves beginning in the United States and encompassing increasingly new territories having older roots. Born in the 1960s, bioethics as the study of ethical issues in life sciences began to permeate the Anglo-Saxon world. (...) Ten years later it penetrated countries with developed liberal democratic traditions and remnants of the different Protestant attitudes to life where issues such as patients' rights, abortion, euthanasia, eugenics quickly started to appear frequently in newspapers, magazines, and on television. Then in the '80s the bioethics wave swept into the European community, and by the end of the '80s and early '90s bioethics advanced timidly into Eastern Europe. Because the difficult birth of bioethics in Eastern Europe is not widely known, the purpose here is to provide a perspective of that development, including its struggle with a totalitarian legacy, as well as to offer some comments as to how current cultural gaps between East and West, and especially between the Western and Orthodox worlds, might be bridged. (shrink)

Bioethics and the stages on life's way -- Bioethical challenges in the new millennium -- The covenantal aspect of Christian marriage -- The use and abuse of human embryos -- The sacredness of newborn life -- On addictions and family systems -- The hope of glory : from a physical to a spiritual body -- Care in the final stage of life.

In June 2018 the Texan philosopher and distinguished bioethicist Tristram Engelhardt, Jr. crossed the great divide to meet his maker, as he would probably put it. His work remains till now the most systematic effort to fully revise Bioethics based on the doctrines of the Orthodox Christian theology, while it is also apreciseaccount ofEthics and Bioethics in the “after God” era. Engelhardt was anexcellent master of ancient Greek, medieval, western and eastern philosophy, and after heconverted from (...) the Roman Catholic to the Eastern Orthodox Church – officially the Orthodox Catholic Church – he indulged in the works of the Holy Fathers andbecame greatly influenced by them. This is clearlymanifest in his views and continuous reference to Fathers and Ecclesiastical Writers. His conversion crucially influenced not only his bioethical views, but also his entire philosophical system. This magnificent journey obviously turned the Texan philosopher into a true Theologist – not in the academic sense, but in the one the Orthodox Catholic Church accepts, according to which “a Theologist is a person of God, from God, before God and speaks to praise God”. Engelhardt was not the first to deal with bioethical issues under the spectrum of Orthodox Theology, but he was the first to unravel both secular and Western-Church Bioethics and suggest a totally different version of Bioethicsbased on the principles of Orthodox ethics, the ceremonial and esoteric life of the Orthodox Church, having previously made himself a true communicant of both the paternal tradition and dogmatic teaching. (shrink)

The Foundations of Christian Bioethics is Tristram Engelhardt’s long awaited sequel to his 1996 (2d ed) The Foundations of Bioethics. It is a passionate, probing and passionate work of “Orthodox theology” (p.199) by one of our most powerful and provocative thinkers. In this Foundations Engelhardt revisits many of the arguments raised in his earlier works. However, this time they are framed with a more explicit focus on Christian bioethics as the alternative: secular bioethics, an ethics (...) of consent and contract between moral strangers, is unable to offer a contentful ethic, which requires the shared values exhibited by Christian bioethics; libertarian cosmopolitan bioethics, with its emphasis on freedom, is acceptable to traditional Christians because it allows them to live according to their beliefs; liberal bioethics violates its own premises of neutrality by asserting values of individual equality rejected by traditional Christians who are “a vexatious thorn in the side of secular bioethics” (2) because they reject these standards and assert the primacy of God. In this book, Engelhardt enlarges on these themes and attempts to establish “traditional” or “first millennium Christianity”(1) as the source of the one true bioethics. He criticizes virtually all of Western Christianity as corrupt versions of secular ethics, ruptured from the Christianity of the first millennium by the emergence of scholasticism, the Protestant reformation and the Enlightenment. Engelhardt argues that Western Christianity, with its emphasis upon natural law and rational discourse are focused not on God but on the “truly human” (134). They have made humanity the measure of all things - and humanity doesn’t measure up. In its place, Engelhardt posits a Christianity based upon the noetic experience - a radical opening up of the person to the transcendent personal God who endows that person with the knowledge of the truth of God’s commandments. While reflection and spiritual guidance are necessary to overcome the corrupting influences of human desires resulting from the Fall of Adam, traditional Christianity is liturgically based. True knowledge rests not on reason but in the experience of a personal and loving God encountered through prayer and ascetic practice. Nonetheless, the believer does not act directly out of that experience. Engelhardt permits no personal revelation or individual conscience. Engelhardt’s Christian follows the guidance offered by the scriptures and selected Saints within the Eastern Orthodox tradition. The noetic experience simply assures the believer that the revealed principles of traditional Christianity are true. (shrink)

The author criticizes the essays in this issue by Waters, Erickson, Trotter and Verhey for not placing an adequate Christology at the center of their definitions what is Christian bioethics.

This article analyzes Orthodox influence on developing national identity in modern Ukraine. The authors state that the factor of national specificity of Christianity is evident if we consider nations, especially in Central and Eastern Europe. In addition, Christianity influences the development of national cultures and has acquired the national characteristics of a particular community. Also, the war in Ukraine, which was started by the Russian Federation on 24 February 2022, has significantly impacted socio-cultural processes in Ukraine, the functioning (...) of national identity, and the religious situation, especially regarding the Orthodox churches. Authors pay attention to the reference to the topic of national identity in the documents and sermons of the Orthodox Church of Ukraine to show how the Orthodox hierarchies treat these issues. In addition, they study the ideologies that the Russian Orthodox Church creates and tries to impose through the faithful of the Ukrainian Orthodox Church churches of the Moscow Patriarchate as a dominant cultural, religious, and political discourse. (shrink)

In their book, Roman but Not Catholic, Kenneth Collins and Jerry Walls make the case that certain beliefs central to the Roman Catholic faith are unreasonable. This article evaluates, from the point of view of Eastern Orthodoxy, some of the arguments Collins and Walls make. In particular, it argues first that Collins and Walls are correct to criticize John Henry Newman’s theory of the development of doctrine as a reason to accept otherwise insufficiently supported Catholic doctrines. Secondly, it offers (...) some points of clarification concerning the matter of sacred tradition and attempts to show the areas of agreement and disagreement between Eastern Orthodoxy and the position that Collins and Walls articulate. Thirdly, it argues that Collins and Walls rely on what is, from an Eastern Orthodox point of view, a questionable view about the interpretation of scripture by assuming without good reason that the clear meaning of scripture is equivalent to the literal interpretation. (shrink)

On the basis of both philosophical arguments and the theological perspectives of Eastern Orthodox Christianity, a critique of two beliefs that are common within the mainstream science–theology dialogue is outlined. These relate to critical realism in understanding language usage and to naturalistic perspectives in relation to divine action. While the naturalistic perspectives on the history of the cosmos that are predominant within the dialogue are seen as generally acceptable from an Orthodox perspective, it is argued that they (...) require theological expansion. This expansion suggests an understanding other than the “causal joint” model commonly adopted in relation to “special” divine action. This alternative model renders the distinction between “special” and “general” divine action redundant, and is based on what has been called a “teleological-Christological” understanding of the cosmos, rooted in the fourth gospel's notion of the divine Logos. The relevance of this critique to scholars outside of the Orthodox community is urged. (shrink)

Eastern Orthodox Christianity carries forward a moral tradition from the earliest Christian period, in the belief that scriptural and patristic teaching remains applicable to the contemporary economic sphere of life. The Church Fathers focused on the ownership of property and the ethical acquisition of wealth and its use; they stressed special concern for the poor and disadvantaged. Carried forward through the Byzantine and modern eras, these early Christian understandings now can be applied through a basic and elementary natural (...) law morality to business activities. The Orthodox approach embodies traditional virtue and character ethics as well. The essay concludes by applying these Orthodox approaches to two current issues: the charging of interest and internet ethics. (shrink)

A collection of papers from a conference entitled ‘Eastern Orthodox and Western Christian Approaches to Bioethics’ is presented in this issue. This Editorial introduces the papers and identifies recurrent themes and questions: first, the complex relationship between faith, ethics, law and professional practice; secondly, the modes and tasks of Christian ethics or moral theology in relation to bioethical issues; thirdly, the kinds of service that academic theologians should offer to the churches, their leaders and Christians in relevant (...) professions; fourth and finally, the continuity or discontinuity between different Christian traditions. (shrink)

Though foreign—and perhaps shocking—to many in the west, the doctrine of theosis is central in the theology and practice of Eastern Orthodoxy. Theosis is “the ultimate goal of human existence”1 and indeed is “a way of summing up the purpose of creation”:2 That God will unite himself to all of creation with humanity at the focal point. What are human persons, that they might be united to God? That is the question I explore in this paper. In particular, I (...) explore an account of human nature inspired by an Eastern Orthodox conception of theosis. In section 1, I present a theological vision of theosis in the Eastern Church. In section 2, I offer an interpretation of what it might mean for human nature to become deformed by the fall and transformed by the Incarnation. Then, in section 3, I present an (admittedly speculative) account of human nature, based on a robustly metaphysical reading of an Orthodox conception of theosis. On that account—to overly simplify things, and postponing important qualifications—we might say that a human being is the union of soul and body with God. Finally, given that account of human nature, I offer in section 3 some brief reflections on the prospects of a scientific anthropology. (shrink)

Starting from the investigation of the documents issued by the Bishops who participated in the Holy Pan-Orthodox Council held in June 2016 in Crete, the author speaks in this research about the way in which ecumenism is understood from the perspective of this important event. The article tries to answer the question 'How did the event influence the Orthodox attitude towards ecumenism?' analysing documents, Mission of the Orthodox Church in Today's World and Relations of the Orthodox (...) Church with the Rest of the Christian World, he shows that the dialogue entailed by ecumenism is perceived nowadays, according to the documents of the World Council of Churches, like a pilgrimage of justice and peace, and he highlights the main topics of this perception. Therefore, he shows that, according to the documents, a real and fruitful dialogue with other Christian faiths must be based on the Trinitarian witness, the Bible, the Tradition, the Creed and the teaching of the Seven Councils and that, among its main topics, one must definitely mention the witness, love, dialogue, the fight against discrimination or the care for the future of the Earth. The relevance of the ecclesiological background and of its understanding for the future of this dialogue is also mentioned. The documents are investigated in a deductive and comparative-analytic way by the author. If before the Council there was no official general attitude of the Orthodox space regarding ecumenism, nor an official document on this topic - although between 1968 and 1998, all the Orthodox Churches were members of the WCC - after this event, there is an official position and a list of main topics that could be developed and principles that should be respected for a fruitful dialogue in the future, at least for the Churches that took part in the Council. By analysing the aforementioned topics, by correlating them with other texts dedicated to the Council of Crete, and also by emphasising the perception of the Orthodox Church about ecumenical dialogue and its developments starting from the aforementioned event, the research brings into attention a sensitive topic and highlights some of its important, but not enough highlighted, aspects. (shrink)

This paper addresses the Christian religious tradition of understanding the human body as the ‘temple of the Holy Spirit’ within the context of body modification in Eastern Orthodox Christianity. Drawing on ethnographic research in Jerusalem and Kansas City, interviews with artists and Orthodox Christians, and theological discourses on the body and art, this paper seeks to understand how the body is treated by Orthodox Christians and evaluates the ethical commitments and contestations around the human body and (...) religious practice. The paper focuses specifically on tattooing practices, which, though typically prohibited in conservative forms of Christianity, are nonetheless practiced as a means of devotion in specific Eastern Orthodox Christian settings. These modifications to the body are taken in dialogue with ritual and practical concerns exhibited in Eastern Orthodox burial practice. The paper argues that while there are commonalities across Eastern Orthodox practice, the ethical implications of specific actions are highly contextualized and must be interpreted within local regimes of aesthetic behaviour. (shrink)

This paper represents a critical analysis of Eastern Orthodox perspective on Human Rights in two important official documents issued by some of the most prominent patriarchates: Moscow and Constantinople. They are compared and looked at from a public theology’s point of view as outlined by Max Stackhouse. At the same time, in this article it will be emphasized the fact that the same Eastern Orthodox theological tradition is to be credited for two significantly different approaches on (...) the topic at hand. The recorded differences are to be interpreted in such a manner as to account for a possible paradigm shift in Orthodox ‘rights talk’. But this shift is more evident in contact with Western environment where the Eastern Orthodox Christian tradition is just one of the religious and public voices in a pluralist, globalized and secularized society. (shrink)

This chapter examines Eastern Orthodox perspectives on natural theology. The discussions cover the classical roots Orthodox understanding of knowledge of God; worship and eschatology; creation and the limits of natural theology; panentheism and the structure of theophany; and science and theology in Orthodoxy.

This article introduces the notion of multiple glocalizations as a means of analysing Christianity’s historical record and argues that multiple glocalizations are constitutive of the intertwining between religion and historical globalization. It proposes that four concrete forms of glocalization can be observed: vernacularization, indigenization, nationalization and transnationalization. Each of these offers different combinations of universal religiosity and local particularism. The salience of this interpretation is demonstrated through a cursory analysis of the historical record of Christianity’s fragmentation. It is argued that (...) the very construction of distinct religious traditions (Eastern Orthodox Christianity and Roman Catholicism) is an expression of this broader process. Finally, the historical record of Eastern Orthodox Christianity is examined in order to provide for additional historical instances of these forms of glocalization. (shrink)

This article distances the classic Patristic teaching of Eastern Orthodoxy on theosis from the pseudo-religious ideology of transhumanism. By appealing to the Silver Age of Russian theologians a century ago, today’s transhumanist vision is dubbed Mangodhood, an idolatrous construction of a technological Tower of Babel. In contrast, the classical Orthodox teaching of deification or theosis relies on the spiritual grace of the true God, rendering the true goal of religion to be Godmanhood.

Throughout the years, there has been an extensive engagement with the philosophy of Søren Kierkegaard from the perspective of Western philosophy and theology. Kierkegaard's thought has been examined through the lenses of Roman Catholicism, Protestantism, existentialism, post-modernism, feminism, and literary theory, to name just a few. Scholars have also offered fruitful comparative analyses of Kierkegaard's work in relation to Asian philosophical and religious traditions such as Buddhism. It is therefore surprising that the engagement between Kierkegaard's philosophy and that of (...) class='Hi'>Eastern Orthodox philosophy and thought has heretofore been minimal. This volume offers a comparative analysis of Kierkegaard's philosophy in relation to the philosophy, theology, and spiritual practices of the Eastern Orthodox Church. Kierkegaard's philosophy of sin, his epistemology, and his philosophy of personhood are all analyzed in light of the Eastern Christian tradition. This hermeneutical lens allows important elements of Kierkegaard's philosophy to shine forth, many of which have heretofore not received their due attention in studies of his works. (shrink)

Eastern Orthodox accounts of acedia are often neglected in Catholic and Protestant circles, yet offer a range of insights for contemporary virtue ethics and moral psychology. Acedia is a complex concept with shades of apathy, hate, and desire that poses grave problems for the moral life and human wellbeing. This is because acedia disorders reasoning, desiring, willing, and acting, and causes various harms to relationships. Evagrius Ponticus and John Cassian discuss acedia in the context of a virtue ethic (...) ordered to human flourishing that includes practices to combat vices and build character. The result is an Orthodox conception of virtue and moral psychology that rewards ecumenical attention. (shrink)

While natural law theory plays an important role for Catholic moral theology, it is true that Orthodox ethics has not endeavoured to develop its own theory of natural law. This article demonstrates the existence of the concept of natural law in Eastern Orthodox theology and argues that the main reason for this neglect is Eastern Christianity's traditional focus on faith rather than reason. In addition, the author, based on biblical and patristic grounds, highlights the necessity for (...) a balance between the two to be found and provides a way in which Orthodox moral theology could develop a natural law theory, should it ever feel the need to do so, by first redefining its relationship with the science of philosophy, after so many years of disregard. (shrink)

Scholars have often focused on the doctrinal and canonical reasons for the lack of a just war tradition in the Eastern Orthodox Church. The consensus seems to be that the Eastern Orthodox Church, for historical as well as theological reasons, has never developed a doctrine for the justification or the containment of war but was rather orientated to the question of peace (albeit without being pacifist) and the theological imperative of deification. There is, however, another reason (...) why just war concerns never found fertile ground in Eastern Orthodoxy. Byzantine political theology carried an anarchistic theocratic dynamic that remained in tension with any effort to sanctify the Empire or its martyrs. Such a perspective has more in common (without being identical) with conceptualisations of just peace or just war as a tradition of ethical restraint on war rather than as a doctrine for the moral justification or legitimation of war. (shrink)

In his study on the Sermon on the Mount, Hans Dieter Betz remarks that the expression `the poor in spirit' (οί πτωχοί τω πνεύματι) (Mt. 5:3) is unique in the entire New Testament and does not appear at all in the early Christian literature or elsewhere in the Greek language. Considering the profound and veiled meaning of the first Matthean beatitude in the Sermon on the Mount, this article asks whether a patient analysis of the Christian virtue of humility may (...) reveal a way of life worthy of the blessings enjoyed by the `poor in spirit' in the Kingdom of Heaven. As such, it is argued throughout that the virtue of humility is the foundation of Christian discipleship, adducing arguments from the patristic exegesis of the first beatitude, the humility of the incarnate Son, and the Eastern Orthodox practice of spiritual direction. (shrink)

In recent years, several scholars have hinted at a resemblance between Maximus the Confessor's logoi cosmology and evolutionary biology. In this article, I develop these suggestions further and claim that the logoi (divine ideas or wills) do indeed behave in an evolutionary fashion, diverging hierarchically and interactively from the Logos. However, there the similarity ends, for the logoi are also purposeful, inviolable, and good, unlike evolution which is said to be random, ever‐changing, and cruel. But rather than abandon the logoi–evolution (...) congruity, I argue that, by harnessing theological resources from across the Eastern tradition, one can integrate Maximus’ logoi vision more fully, resulting in an “incarnationally panentheistic” model of God's action and presence in evolution. More speculatively, within canonical Darwinism, the underlying (good) evolutionary motion of the logoi might be discernible in variation and adaptation, with the “evil” of competition and natural selection being “garments of skin” conceded by God as part of a simultaneous creation and cosmic fall. (shrink)

This article attempts an approach to discuss the mystery and the unity of the church and firstly, it underlined that the church cannot have a formal definition as the divine life extended from Christ's resurrected body into those who believe and receive the Holy Mysteria. At the same time, the process of becoming part of the church is a mystical one. In order for life in Christ to be possible, Christ must be formed in the human being. Becoming a Christian (...) is described in terms specific to the process of birth, its end being the formation of Christ in us. Then, the theme of unity is dealt with from an Eastern Orthodox perspective, not in isolation, but in connection with the Roman Catholic, Protestant and ecumenical concerns for unity and collaboration amongst Christians. The cosmic unifying vocation of the church was accomplished because of the five syntheses realised by her Head, our Lord and Saviour Jesus Christ. Then there are references to the Theotokological aspect of the church, Holy Baptism as the bond of church unity; Holy Eucharist as the Mysterion of ecclesial unity, the ministry of the bishop for unity and the unity of Christians in the one Church. CONTRIBUTION: The author, having experience in ecumenical dialogues as a former member of the Commmission on World Mission and Evangelism and, at present, of the Commission on Faith and Order of the World Council of Churches, tried to offer a balanced perspective on the sensitive theme of the unity of the Christians in the one Church, referring to some of the main relevant sources, which facilitate dialogue, mutual knowledge and collaboration. (shrink)

The article discusses the work of the Orthodox Christian churches with children and especially children-at-risk. This work is new for these churches and is not yet theologically grounded or systematically organized. Observing the various activities of Orthodox Christians with children-at-risk, questions are raised, such as: is this missionary work, or is it ministry, or is it a task fulfilled by individuals and not by the Church at large? These questions are explored, yet readers are left to make their (...) own conclusions. What becomes evident is the necessity for the Orthodox churches to cooperate with other Christian churches and organizations that are engaged in work with children, and particularly those at-risk, so that all learn from each other and continue their ministry with children in more innovative and successful ways, for the glory of God and the salvation of people, especially the ‘little ones’. (shrink)

The article presents the current missionary formation in the Romanian Orthodox Church. I evaluated the national curricula from the faculties of Orthodox Theology, following the missionary orientated topics in each subject, and I analyzed the curricula of Missiology taught in the faculties.The article underlines the relation between the content of the Missiology curriculum and the historical context in which the Orthodox Church in Romania developed, and it explains why there are both innovative and conservative themes within the (...) curriculum. Finally, the specificities of the orthodox missionary formation in Romania are emphasized, such as the spiritual education, the central place of the liturgy, and the focus on internal mission. (shrink)

A major contribution to ecumenical reflection on the doctrine of God. The past century has seen renewed interest in the doctrine of God. While theological traditions disagree, their shared commitment to Nicene orthodoxy provides a common language for thinking and speaking about God. This dialogue has deepened our understanding of this shared way of thinking about God, but little has been done across ecumenical lines to explore God's hiddenness in revelation. In Hidden and Revealed, Dmytro Bintsarovskyi explores the hiddenness and (...) revelation of God in two separate theological streams--Reformed and Orthodox. Bintsarovskyi shows that an understanding of both traditions reflects a deep structure of shared language, history, and commitments, while nevertheless reflecting real differences. With Herman Bavinck and John Meyendorff as his guides, Bintsarovskyi advances ecumenical dialogue on a doctrine central to our knowledge of God. (shrink)

In January 1917 on the anniversary of Bloody Sunday, the 1905 massacre that sparked the first Russian revolution, Lenin gave a speech at a meeting of young workers in the Zurich People's House. In that speech he claimed that the 1905 events were a prologue to a wider European revolution that, he believed, would inevitably happen given the horrors and suffering caused by World War I.1 Lenin's words were to a degree prophetic because, only a month and a half later, (...) a revolution of sorts did happen spontaneously and without apparent leadership, but again in Russia. A year and one more revolution later, Russia's industry was in the hands of workers' councils, and the Bolsheviks were running the... (shrink)