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У своїй книзі Вселенський патріарх Варфоломій простежує корені православного християнства від його витоків і до наших днів, досліджує його богослов’я і духовну традицію, пояснює богослужіння і мистецтво. Особливу увагу автор приділяє ставленню православного християнства до сучасних проблем, таких як свобода і права людини, соціальна справедливість і глобалізація, захист навколишнього середовища, а також фундаменталізм, націоналізм і конфлікти. Особливу увагу в книзі приділено проблемам міжхристиянського і міжрелігійного діалогу як передумові подолання бар’єрів між людьми.Книга розрахована на широку читацьку аудиторію і може стати введенням у вчення і життя Православної Церкви і посібником із практичного застосування неосяжної і величної православної традиції до повсякденного життя.
360 pages, Paperback
First published January 1, 2008
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About the author
Bartholomew I of Constantinople
17 books7 followersPatriarch Bartholomew I (Greek: Πατριάρχης Βαρθολομαῖος Α', Turkish: Patrik I. Bartolomeos; born 29 February 1940) is the Archbishop of Constantinople, New Rome and Ecumenical Patriarch, and thus "first among equals" in the Eastern Orthodox Communion, since 2 November 1991.
Bartholomew's tenure has been characterized by inter-Orthodox cooperation, inter-Christian and inter-religious dialog, as well as by formal trips to Orthodox and Muslim countries seldom previously visited. He has exchanged numerous invitations of Church and State dignitaries. His efforts to promote religious freedom and human rights, his initiatives to advance religious tolerance among the world’s religions has been widely noted. Among his many positions, he currently sits on the Board of World Religious Leaders for the Elijah Interfaith Institute.
Source: Wikipedia.
Bartholomew's tenure has been characterized by inter-Orthodox cooperation, inter-Christian and inter-religious dialog, as well as by formal trips to Orthodox and Muslim countries seldom previously visited. He has exchanged numerous invitations of Church and State dignitaries. His efforts to promote religious freedom and human rights, his initiatives to advance religious tolerance among the world’s religions has been widely noted. Among his many positions, he currently sits on the Board of World Religious Leaders for the Elijah Interfaith Institute.
Source: Wikipedia.
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Displaying 1 - 14 of 14 reviews
August 11, 2012
Some may think of His All Holiness, Patriarch Bartholomew I as the Orthodox Christian equivalent to the Pope, but that's not entirely accurate. He is, however, spiritual leader to the 200 million Orthodox Christians worldwide. I feel blessed that this wise, humble, and deeply compassionate man is for all intents and purposes, the leader of my Church.
His All Holiness discusses what we can do about fundamentalism (particularly fundamentalism in the name of Islam, albeit misguided and erroneous), in his most recent book: Encountering the Mystery-Understanding Orthodox Christianity:
"The problem is not that Islam is undoubtedly growing as a presence in the West, or that it is increasingly visible and vocal as a presence in the world. The problem lies in the unprepared nature of the West to understand and embrace its presence. Indeed, the reality is that, in stark contrast with the self-confidence of militant Islam, the West finds itself in an era of postmodern moral indifference. The greatest vulnerability of the West is not so much the rise of Islam as the rampant growth of secularism. Christianity seems to have abdicated its responsibility to inspire and guide Western civilization."
His All Holiness is not calling for emerging theocracy; far from it. He believes that Judaism,Christianity, and Islam can coexist in relative peace and strive for understanding and acceptance of other religions. (He ought to know. He has lived in Turkey for his entire life.) Further reading stressed the importance of Christianity in action, not in terms of proselytizing as most might think; rather, a call to renewal for social action. Perhaps this is a move back to the progressive Christianity in America that brought about the abolition of slavery, women's suffrage, and rights for the mentally and physically during the nineteenth and twentieth centuries. Christianity must exemplify Christ's love for all of humankind, focusing on meeting basic needs and cultivating understanding, which ultimately leads do deeper intimacy and love. It is not for us, if we claim to be Christian, to claim a monopoly on righteousness. That is God's job. I have always been turned off by proselytizing in any form, because the very idea of being responsible for someone's salvation other than my own smacks of superiority and condescension. I cannot change someone's heart, only God can do that. What I can do for my part is show His love in action, and God willing, lead a life that will show others my faith. My words mean nothing if I cannot show what they look like when they are lived out.
His All Holiness discusses what we can do about fundamentalism (particularly fundamentalism in the name of Islam, albeit misguided and erroneous), in his most recent book: Encountering the Mystery-Understanding Orthodox Christianity:
"The problem is not that Islam is undoubtedly growing as a presence in the West, or that it is increasingly visible and vocal as a presence in the world. The problem lies in the unprepared nature of the West to understand and embrace its presence. Indeed, the reality is that, in stark contrast with the self-confidence of militant Islam, the West finds itself in an era of postmodern moral indifference. The greatest vulnerability of the West is not so much the rise of Islam as the rampant growth of secularism. Christianity seems to have abdicated its responsibility to inspire and guide Western civilization."
His All Holiness is not calling for emerging theocracy; far from it. He believes that Judaism,Christianity, and Islam can coexist in relative peace and strive for understanding and acceptance of other religions. (He ought to know. He has lived in Turkey for his entire life.) Further reading stressed the importance of Christianity in action, not in terms of proselytizing as most might think; rather, a call to renewal for social action. Perhaps this is a move back to the progressive Christianity in America that brought about the abolition of slavery, women's suffrage, and rights for the mentally and physically during the nineteenth and twentieth centuries. Christianity must exemplify Christ's love for all of humankind, focusing on meeting basic needs and cultivating understanding, which ultimately leads do deeper intimacy and love. It is not for us, if we claim to be Christian, to claim a monopoly on righteousness. That is God's job. I have always been turned off by proselytizing in any form, because the very idea of being responsible for someone's salvation other than my own smacks of superiority and condescension. I cannot change someone's heart, only God can do that. What I can do for my part is show His love in action, and God willing, lead a life that will show others my faith. My words mean nothing if I cannot show what they look like when they are lived out.
September 14, 2008
It was nice to read a Christian making the point that the environment is a moral responsibility of the highest order. Also, the theology of the Eastern Church is so beautiful, like an unbroken tapestry back to the bible, since they understand the original koine Greek and never had a major split like the Reformation.
May 5, 2019
რთულია მსგავსი სახის ლიტერატურაში რაიმე ახალი მოითხოვო - აღმოსავლური ქრისტიანობის მიმოხილვა, კონსტანტინოპოლის ეკლესიის ისტორია, ქრისტიანობის ძირითადი კონცეპტების მოკლე და გასაგები გადმოცემა. თუმცა, ამის მიუხედავად, ბართლომეოსი, რომელიც "მწვანე პატრიარქადაა" ცნობილი მისი უდიდესი ყურადღების გამო ეკოლოგიური პრობლემებისადმი, სადაც საშუალება აქვს, ახერხებს იყოს საინტერესო და ორიგინალური. მას სრულად აქვს გააზრებული ის პრობლემები რაც ჩვენს ეპოქაში დგას არა მხოლოდ მართლმ ადიდებლობის, არამედ, ზოგადად, რელიგიების წინაშე და მიზანდასახულობა, რომ ეკლესიამ საჭიროა აუწყოს ფეხი დროის დინებას და უპასუხოს მის გამოწვევებს. ჩვენდა სამწუხაროდ, რასიზმის, ეთნოცენტრიზმისა და ფუნდამენტალიზმის ძალზე მკაცრი კრიტიკა, რასაც ბართმოლეოსი ეწევა, ის სასიამოვნო მოულოდნელობაა, რომლის გაჟღერებაც ალბათ ჩვენი ეკლესიის სივრცეში ჯერ კიდევ დიდი ხნის მანძილზე არ მოხდება, ან საერთოდ არ მოხდება.
" არცერთ ადამიანს, არცერთ მრწამსს, არცერთ ორგანიზაციას, არცერთ რელიგიასაც კი, არ შეიძლება ჰქონდეს პრეტენზია იმაზე, რასაც მოიცავს თავის თავში ღმერთი და მისი სისავსე. და, რასაკვირველია, არცერთ ადამიანს, არცერთ მრწამსს, არცერთ ორგანიზაციას, თვით არცერთ რელიგიას არ შეუძლია დაიჩემოს უფლება, რომ სხვები გაასამართლოს და დასაჯოს ღმერთის თავისებურად გაგების გამო."
აი, ტოლკინის ციტირება კი ბეჭდების მბრძანებლის მესამე წიგნიდან "მეფის დაბრუნება" მსოფლიო პატრიარქის მხრიდან ნამდვილი სიურპრიზი იყო : "ჩვენი საქმე არ არის, მთელი სამყაროს შეცვლით დავკავდეთ. ჩვენ მხოლოდ იმ წლების უსაფრთხოებაზე უნდა ვიზრუნოთ, რომელშიც ვცხოვრობთ, და ამოვძირკოთ ბოროტება, რომლის ამოძირკვითაც მომავალ თაობებს ნიადაგს გავუწმენდთ დასამუშავებლად. რა ბედი ეწევა მას ჩვენი შთამომავლების ხელში, უკვე აღარ ვიცით." ამის გამო + 1 star
" არცერთ ადამიანს, არცერთ მრწამსს, არცერთ ორგანიზაციას, არცერთ რელიგიასაც კი, არ შეიძლება ჰქონდეს პრეტენზია იმაზე, რასაც მოიცავს თავის თავში ღმერთი და მისი სისავსე. და, რასაკვირველია, არცერთ ადამიანს, არცერთ მრწამსს, არცერთ ორგანიზაციას, თვით არცერთ რელიგიას არ შეუძლია დაიჩემოს უფლება, რომ სხვები გაასამართლოს და დასაჯოს ღმერთის თავისებურად გაგების გამო."
აი, ტოლკინის ციტირება კი ბეჭდების მბრძანებლის მესამე წიგნიდან "მეფის დაბრუნება" მსოფლიო პატრიარქის მხრიდან ნამდვილი სიურპრიზი იყო : "ჩვენი საქმე არ არის, მთელი სამყაროს შეცვლით დავკავდეთ. ჩვენ მხოლოდ იმ წლების უსაფრთხოებაზე უნდა ვიზრუნოთ, რომელშიც ვცხოვრობთ, და ამოვძირკოთ ბოროტება, რომლის ამოძირკვითაც მომავალ თაობებს ნიადაგს გავუწმენდთ დასამუშავებლად. რა ბედი ეწევა მას ჩვენი შთამომავლების ხელში, უკვე აღარ ვიცით." ამის გამო + 1 star
July 8, 2010
When His Holiness writes about matters of spirituality, he is spot on. Even those who aren't of the Ancient Faith would find themselves agreeing with most of what he writes on this topic. This book is heavily footnoted, which is great because it presents many other great leads. I enjoyed his wisdom and quite frankly expected nothing less. On this I give it five stars.
Where this book goes astray for me is on The Patriarch's frequent use of "Social Justice" as opposed to "Equal Justice" when referring to economy. Knowing there are several lessons learned from the 'Prodigal Son' parable (the son - penance, the father - forgiveness, and the elder brother - anger, perhaps greed), it seems to me that His Holiness believes the elder brother ought to be mandated by government to relinquish earnings to his brother in the name of justice. Rather than taking individual responsibility for ones actions and letting constant prayer soften our own hearts.
Also, the "Green Patriarch"'s dedication to the environment is admirable and I don't disagree that we ought to be good stewards of the gifts God has given to us. Yet again he looks to politicians as well as scientists to aid religious leaders in this quest? Well, politicians continually show us their incompetence in these matters and would only raise taxes and misappropriate the funds to nonsensical efforts, further compounding the problems. The scientists aren't in agreement on either the problem or the solution. (See "The Great Global Warming Swindle"). The last thing we need is political bureaucracy selecting scientists (one sided) to be cheer-leaded by religious institutions. (These sections aren't footnoted, not surprisingly) Again, personal responsibility and the ingenuity of free citizens would provide far better solutions. Some churches have been behind that approach for ages of ages.
Where this book goes astray for me is on The Patriarch's frequent use of "Social Justice" as opposed to "Equal Justice" when referring to economy. Knowing there are several lessons learned from the 'Prodigal Son' parable (the son - penance, the father - forgiveness, and the elder brother - anger, perhaps greed), it seems to me that His Holiness believes the elder brother ought to be mandated by government to relinquish earnings to his brother in the name of justice. Rather than taking individual responsibility for ones actions and letting constant prayer soften our own hearts.
Also, the "Green Patriarch"'s dedication to the environment is admirable and I don't disagree that we ought to be good stewards of the gifts God has given to us. Yet again he looks to politicians as well as scientists to aid religious leaders in this quest? Well, politicians continually show us their incompetence in these matters and would only raise taxes and misappropriate the funds to nonsensical efforts, further compounding the problems. The scientists aren't in agreement on either the problem or the solution. (See "The Great Global Warming Swindle"). The last thing we need is political bureaucracy selecting scientists (one sided) to be cheer-leaded by religious institutions. (These sections aren't footnoted, not surprisingly) Again, personal responsibility and the ingenuity of free citizens would provide far better solutions. Some churches have been behind that approach for ages of ages.
Currently reading
August 4, 2009This is a most enjoyable presentation of the Orthodox Christian experience. Readable but with a great depth of thought. Patriarch Bartholomew's words are worth pondering.
January 20, 2024
His All Holiness is best when he is talking mystically about the history and meaning of the institutions of his church. I find myself moved to action when he describes the importance of silence, the liturgy, the purpose of monasticism, apophatic theology and, for that matter, the purpose and source of any true theology. I've been motivated to add silence and orthodox organization in my prayer life. His All Holiness is also great when talking about interfaith dialogue. Furthermore, he has the talent of making peacemaking sound daring and doable.
The Echumenical Patriarch falls flat however at two points. The first is when he is describing the details of Orthodox philosophy/theology around free will. The chapter was confusing and a bit rambley and everything just kinda blended together with no real differentiation. He also misses the mark, for me, in some of his politics. He is far too naive when describing the effects of NGOs or multinational institutions or enterprises. Although, he does criticize the role of the WEF and World Bank he is still too optomistic about the role that similar institutions can play. Now, post the past 4 years, I've become cynical that any institution interested in money or political power can act positively for anybody. Institutions need to be created with alternative philosophies.
The Echumenical Patriarch falls flat however at two points. The first is when he is describing the details of Orthodox philosophy/theology around free will. The chapter was confusing and a bit rambley and everything just kinda blended together with no real differentiation. He also misses the mark, for me, in some of his politics. He is far too naive when describing the effects of NGOs or multinational institutions or enterprises. Although, he does criticize the role of the WEF and World Bank he is still too optomistic about the role that similar institutions can play. Now, post the past 4 years, I've become cynical that any institution interested in money or political power can act positively for anybody. Institutions need to be created with alternative philosophies.
April 10, 2012
“In order to unite, we must first love one another. In order to love one another, we must first get to know one another." So says Cardinal Leo Jozef Suenens, and so go my reasons for reading this book (besides the usual obsessive religious fanaticism). As a Christian I have always had a very ecumenical mindset, and my assent to the Catholic Church has only intensified this.
So my first step must logically be to find out as much as I can about what the catechism calls my "separated brothers and sisters," and why, when I am able to partake of the Eucharist, I cannot yet partake with them. As such, I have the responsibility to learn the vantage points of all my brethren so as to better understand and relate to them, and work toward that unity which Christ prayed for before His crucifixion. All Christians have this vocation. In fact, this is one of His Holiness Bartholomew's major points.
The book begins with a very good foreword from the Most Reverend Dr. Kallistos Ware, with whom I am familiar and of whom I am an immense fan. The foreword goes a long way toward preparing the reader for the material covered by the Ecumenical Patriarch, and the details added by Bishop Ware go a great length in highlighting and explaining key points in Bartholomew I's understanding of the Orthodox Catholic Church. Dr. John Chryssavigis's biographical note does much to elucidate His Holiness's background and some of the events in his life which shaped his theology. The material is long, but it is thorough. It may be skipped without any harm to Bartholomew's text, but the information contained in the first two sections does enhance it.
Bartholomew begins by giving a historical perspective of the Orthodox faith, where it has been and where it is today. He gives important parts of its history and its self-perception. He outlines the basic Church hierarchy (with a few subtle, almost playful swipes at the papacy) and how this hierarchy has developed before and after the Great Schism of 1054, viewed by many as the definitive moment when East and West were separated (though there were many intersections and agreements, especially up until the fall of Constantinople to the Ottomans). His Holiness explains that Orthodox theology is not based in theory or philosophy but in experience, the experience of the Church in the lives of the saints through history.
In his next chapter, Patriarch Bartholomew gives reasoning for iconography (among the most beautiful aspects of Orthodox tradition), historical Orthodox architecture and above all, the Liturgy. He explains that all three tie together to bring Heaven to Earth in the celebration of the Eucharist, and that none is effective without the other two.
The good Patriarch goes on to discuss theology, especially apophatic theology (that is, describing God by talking about what He is not as opposed to what He is, which is something no one can truly grasp). He explains Eastern theology as something developed in the experience of the Church as a whole. He details monasticism and its purpose, as well as its benefits for the whole family of God. But Bartholomew's work begins to really shine in his explanation of the sacraments, prayer and spirituality. He explains that fasting is not only a form of self-control but an embrace of freedom, and he tells how the Jesus Prayer is at the heart and soul of Orthodoxy. Finally, he makes clear that the entire world is in itself sacramental.
His Holiness gives his view of human rights and the environmental crisis. This is possibly his weakest and the more problematic section. Bartholomew discusses human rights problems from "birth to death," but this oddly leaves out the unborn and the issue of abortion (I hope, unintentionally). He does not address the issues of homosexuality or marriage, both of which are incredibly pertinent in a Western context. Moreover, his solutions for the environmental crisis are of a more speculative or propositional nature than they are specified individual solutions. This last point is forgivable, as it can hardly be expected that the Patriarch would be able to detail solutions to problems outside his area of expertise (though he may have cited relevant experts as he did in other areas). But the former two are certainly troubling and troublesome. It is difficult to see how these can be left out of a book meant not only to explain Orthodoxy to the world but also explain Orthodox solutions to modern problems.
Bartholomew does rightly address one of the biggest issues of our time, poverty, and he justly condemns the excesses of Western civilization. He does well in making clear that these practices cannot continue. Amen, I say! We have the ability to stop such widespread hunger and need. Though the poor we always have with us, poverty need not be so widespread! His Holiness goes on to address fundamentalism's flaws and failures, and gives his vision for how to relate to other world religions (especially Islam). He declares that peace is a goal of the three major religions, Judaism, Christianity and Islam, and he states clearly that "violence in the name of religion is violence against religion." Here I can, as a hopeful man and a Catholic, heartily agree. My views on social justice largely line up with those of the Patriarch, and there is much common ground between Christians (and other religious folk) on these issues.
His All Holiness concludes by saying that the hope we have lies within us, in what Christ is doing and accomplishing in us. All Christians can agree. Our vision for the world must be wide in scope and deep in God. We must not abandon ourselves to despair. Perhaps we will do much more good than we had thought possible, by the grace and power of God, to the glory and honor of God.
So my first step must logically be to find out as much as I can about what the catechism calls my "separated brothers and sisters," and why, when I am able to partake of the Eucharist, I cannot yet partake with them. As such, I have the responsibility to learn the vantage points of all my brethren so as to better understand and relate to them, and work toward that unity which Christ prayed for before His crucifixion. All Christians have this vocation. In fact, this is one of His Holiness Bartholomew's major points.
The book begins with a very good foreword from the Most Reverend Dr. Kallistos Ware, with whom I am familiar and of whom I am an immense fan. The foreword goes a long way toward preparing the reader for the material covered by the Ecumenical Patriarch, and the details added by Bishop Ware go a great length in highlighting and explaining key points in Bartholomew I's understanding of the Orthodox Catholic Church. Dr. John Chryssavigis's biographical note does much to elucidate His Holiness's background and some of the events in his life which shaped his theology. The material is long, but it is thorough. It may be skipped without any harm to Bartholomew's text, but the information contained in the first two sections does enhance it.
Bartholomew begins by giving a historical perspective of the Orthodox faith, where it has been and where it is today. He gives important parts of its history and its self-perception. He outlines the basic Church hierarchy (with a few subtle, almost playful swipes at the papacy) and how this hierarchy has developed before and after the Great Schism of 1054, viewed by many as the definitive moment when East and West were separated (though there were many intersections and agreements, especially up until the fall of Constantinople to the Ottomans). His Holiness explains that Orthodox theology is not based in theory or philosophy but in experience, the experience of the Church in the lives of the saints through history.
In his next chapter, Patriarch Bartholomew gives reasoning for iconography (among the most beautiful aspects of Orthodox tradition), historical Orthodox architecture and above all, the Liturgy. He explains that all three tie together to bring Heaven to Earth in the celebration of the Eucharist, and that none is effective without the other two.
The good Patriarch goes on to discuss theology, especially apophatic theology (that is, describing God by talking about what He is not as opposed to what He is, which is something no one can truly grasp). He explains Eastern theology as something developed in the experience of the Church as a whole. He details monasticism and its purpose, as well as its benefits for the whole family of God. But Bartholomew's work begins to really shine in his explanation of the sacraments, prayer and spirituality. He explains that fasting is not only a form of self-control but an embrace of freedom, and he tells how the Jesus Prayer is at the heart and soul of Orthodoxy. Finally, he makes clear that the entire world is in itself sacramental.
His Holiness gives his view of human rights and the environmental crisis. This is possibly his weakest and the more problematic section. Bartholomew discusses human rights problems from "birth to death," but this oddly leaves out the unborn and the issue of abortion (I hope, unintentionally). He does not address the issues of homosexuality or marriage, both of which are incredibly pertinent in a Western context. Moreover, his solutions for the environmental crisis are of a more speculative or propositional nature than they are specified individual solutions. This last point is forgivable, as it can hardly be expected that the Patriarch would be able to detail solutions to problems outside his area of expertise (though he may have cited relevant experts as he did in other areas). But the former two are certainly troubling and troublesome. It is difficult to see how these can be left out of a book meant not only to explain Orthodoxy to the world but also explain Orthodox solutions to modern problems.
Bartholomew does rightly address one of the biggest issues of our time, poverty, and he justly condemns the excesses of Western civilization. He does well in making clear that these practices cannot continue. Amen, I say! We have the ability to stop such widespread hunger and need. Though the poor we always have with us, poverty need not be so widespread! His Holiness goes on to address fundamentalism's flaws and failures, and gives his vision for how to relate to other world religions (especially Islam). He declares that peace is a goal of the three major religions, Judaism, Christianity and Islam, and he states clearly that "violence in the name of religion is violence against religion." Here I can, as a hopeful man and a Catholic, heartily agree. My views on social justice largely line up with those of the Patriarch, and there is much common ground between Christians (and other religious folk) on these issues.
His All Holiness concludes by saying that the hope we have lies within us, in what Christ is doing and accomplishing in us. All Christians can agree. Our vision for the world must be wide in scope and deep in God. We must not abandon ourselves to despair. Perhaps we will do much more good than we had thought possible, by the grace and power of God, to the glory and honor of God.
April 25, 2018
Read most of the book. Does a good job of detailing Orthodoxy. I wasn't much interested in his green initiatives, though I commend him for tackling the subject at a critical juncture in environmental policy.
August 4, 2021
Highly recommended for all Christian Seekers
I was looking for a hidden perspective on my faith. I found many of them. I recommend it to anyone looking to expand their faith rather than just defend it.
I was looking for a hidden perspective on my faith. I found many of them. I recommend it to anyone looking to expand their faith rather than just defend it.
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March 17, 2024Dunno how to rate this— it’s a useful intro to Orthodox thought, but it just makes me want to read something a little less devotional and a little more academic.
December 15, 2012
Ecumenical Patriarch Bartholomew I is also known as the Green Patriarch.
In his service as Patriarch, as well as in this book, he places a heavy emphasis on unity, ecumenical dialog, the environment, and peace. Reading this book was like reading a more explicitly Christian, and of course Orthodox, Wendell Berry.
Much of their emphases are similar.
One part that caught my attention was Patriarch Bartholomew's view of religious dialog. He says this,
He then applies his understanding of the Trinity to this topic:
This explains, for me, when I so enjoy classical works like Homer's The Iliad and The Odyssey, as well as many others. It explains why I can read Plato's Dialogues and see the Truth in them, that maybe he himself didn't understand, nor the Greeks who read him.
In his service as Patriarch, as well as in this book, he places a heavy emphasis on unity, ecumenical dialog, the environment, and peace. Reading this book was like reading a more explicitly Christian, and of course Orthodox, Wendell Berry.
Much of their emphases are similar.
One part that caught my attention was Patriarch Bartholomew's view of religious dialog. He says this,
The Orthodox Church derives its appreciation of other faiths from the early teaching of Saint Justin the Philosopher and Martyr (100-165), who spoke of a "germinative principle" or "seminal truth" discerned everywhere that sincerity and desire for the fullness of truth exist. Justin rightly believed that the Word of God may be discerned and discovered in classical writers as well as in other religious worldviews that were "able to see the truth darkly, through the implanted seed of the Word dwelling in them." Clement of Alexandria (150-215) spoke of classical philosophy as "paving the way for perfection and...containing scintillations of the divine word." According to Saint Gregory the Theologian, all human cultures "desire...and seek God." Can we not learn from this openness and sensitivity from centuries ago?
He then applies his understanding of the Trinity to this topic:
A truly Trinitarian understanding of God and the world inspires the inclusion and acculturation of God in all times and all places. It is the Spirit of God that enlarges our worldview and embraces the presence of Christ in all people and all cultures. The same Spirit of God enables us to define this worldview and discern the divine Word in all people and all cultures.
This explains, for me, when I so enjoy classical works like Homer's The Iliad and The Odyssey, as well as many others. It explains why I can read Plato's Dialogues and see the Truth in them, that maybe he himself didn't understand, nor the Greeks who read him.
January 15, 2015
I'm curious about Orthodox Christianity so I picked up this book by the head of the Orthodox Church (or the first among equals). The first third of this book does provide an overview of some of their beliefs and why they do certain practices, this section was also pretty concise so I'll have to get into additional sources (I plan to read Orthodox Dogmatic Theology early next year).
The rest of the book is where this probably gets very divisive, Bartholomew takes positions which probably aren't fully supported by the standard orthodox, but some that I completely agree with. I assume that Bartholomew has been very influenced by living in Turkey, a prominently Islamic nation. His views are such as trying to have ecumenical dialogues with the Abrahamic faiths (Islam, Judaism, and Christianity), not in an attempt to proselytize, but to gain a real understanding and to love and respect them. Next there is a call to be less materialistic, to stop exploiting our fellow man, to not take advantage of other nations, to be peacemakers. Finally he is very environmentally aware and wants us to take measures to take care of the earth (even if it hurts our profits in the short term). This book was a nice change from what I grew up with where everything was about how God can increase our wealth or there is no need to be concerned with exploiting the earth because everything will be right when Jesus returns.
The rest of the book is where this probably gets very divisive, Bartholomew takes positions which probably aren't fully supported by the standard orthodox, but some that I completely agree with. I assume that Bartholomew has been very influenced by living in Turkey, a prominently Islamic nation. His views are such as trying to have ecumenical dialogues with the Abrahamic faiths (Islam, Judaism, and Christianity), not in an attempt to proselytize, but to gain a real understanding and to love and respect them. Next there is a call to be less materialistic, to stop exploiting our fellow man, to not take advantage of other nations, to be peacemakers. Finally he is very environmentally aware and wants us to take measures to take care of the earth (even if it hurts our profits in the short term). This book was a nice change from what I grew up with where everything was about how God can increase our wealth or there is no need to be concerned with exploiting the earth because everything will be right when Jesus returns.
June 21, 2020
Excellent account of Eastern Orthodox Christianity: its history, theology, worship and practices. What is especially valuable is the Ecumenical Patriarch's particular experience, living in Constantinople, as a bridge-builder between Europe and Asia, the EU and Turkey, Christianity and Islam and Judaism, and his passion for social justice, peace and the protection of the environment.
Inspiring and encouraging spiritual teachings.
Inspiring and encouraging spiritual teachings.
October 28, 2010
a good read
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