Abstract
Historically, the twentieth century can barely be connected to traditional Christianity if one thinks of the dramatic changes produced by Protestant liberalism in the second half of the nineteenth century throughout Western Christianity. As it dawned, the twentieth century seemed an easy prey for theological liberalism, which continued to spread despite the shattering of the liberal conviction that the progress of humanity by science—also applied to theology—would eventually lead to the eradication of war. The ravages of the First World War proved the liberals wrong, but this did not mean the end of the movement. On the contrary, Western Christianity witnessed a resurgence of liberal preoccupations that affected not only Protestant denominations but also the Catholic church as it turned to the Second Vatican Council. Eastern Christianity, however, underwent a significantly different development. Largely affected by Communist propaganda, Eastern Europe found itself politically imprisoned almost immediately following the end of the Second World War. Thus, the churches in Eastern Europe—Protestant, Catholic, and the dominant Eastern Orthodox Church—clung to the traditional values of Christianity in an age of severe political persecution and social penury.
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Notes
Ion Bria, “The Liturgy after the Liturgy, 1978,” in The Ecumenical Movement: An Anthology of Key Texts and Voices, ed. Michael Kinnamon and Brian E. Cope (Grand Rapids, MI: Eerdmans, 1997), 365.
For more details about what Bria means by the liturgy after the liturgy, see Ion Bria, Liturghia după liturghie: O tipologie a misiunii apostolice si mărturiei crestine azi (Bucharest: Editura Athena, 1996), 7–9.
See also Michael Plekon, “Mother Maria Skobtsova (1891–1945),” in The Teachings of Modern Orthodox Christianity: On Law, Politics and Human Nature, by John Witte Jr. and Frank S. Alexander (New York: Columbia University Press, 2007), 240.
This presents us with a radical redefinition of theology. See, for details, John S. Mbiti, “Dialogue between Eatwot and Western Theologians: A Comment on the Sixth Eatwot Conference in Geneva, 1983,” in Fullness of Life for All: Challenges for Mission in the Early 21st Century, ed. Inus Daneel, Charles van Engen, and Hendrik Vroom (Amsterdam: Rodopi, 2003), 95–96.
For details about what this new vision entails in Orthodox theology as defined by Stăniloae and Bria, see Charles Miller, The Gift of the World: An Introduction to the Theology of Dumitru Stăniloae (London: Continuum, 2000), 22. At this point it should be said that at least part of this new vision is that everything belonging to the church, doctrine and practice, must lead to Christ.
For the necessity of renewal in the Orthodox Church, see also Thomas E. Fitzgerald, The Ecumenical Movement: An Introductory History (Santa Barbara, CA: Greenwood Publishing Group, 2004), 149.
Ion Bria, Destinul Ortodoxiei (Bucharest: Editura Institutului Biblic si de Misiune al Bisericii Ortodoxe Române, 1989), 321.
See also Jaroslaw Buciora, “Ecclesiology and National Identity in Orthodox Christianity,” in Orthodox Christianity and Contemporary Europe, ed. Jonathan Sutton and Wil wan den Bercken (Leuven, BE: Peeters Publishers, 2003), 34.
J. Martin Bailey, “Commonwealth of Independent States (CIS),” in Toward the 21st Century in Christian Mission, ed. James M. Phillips and Robert T. Coote (Grand Rapids, MI: Eerdmans, 1993), 72.
Ion Bria, Credinta pe care o mărturisim (Bucharest: Editura Institutului Biblic si de Misiune al Bisericii Ortodoxe Române, 1987), 133.
See also Kallistos Ware, Foreword to Orthodox Dogmatic Theology: The Experience of God, by Dumitru Stăniloae, trans. Ioan Ionită and Robert Barringer (London: Continuum, 1994), xviii.
See also Anton C. Vrame, “An Overview of Orthodox Christian Religious Education,” in International Handbook of the Religious, Moral, and Spiritual Dimensions of Education, ed. Marian de Souza, Kathleen Engebretson, Gloria Durka, Robert Jackson, and Andrew McGrady (Berlin: Springer, 2006), 281.
So the church must preach the Kingdom of God within society. See also Christine Lienemann-Perrin, Mission und Interreligiöser Dialog, Bensheimer Hefte 93: Ökumenische Studienhefte (Göttingen, DE: Vandenhoeck & Ruprecht, 1999), 114.
See also G. R. Evans, The Church and the Churches (Cambridge: Cambridge University Press, 2002), 154.
This is actually the work of salvation. See Magdalena Dumitrana, “In Quest of the Lost Ecumenism,” in Romanian Cultural Identity and Education for Civil Society, ed. Magdalena Dumitrana (Washington, DC: Council for Research in Values and Philosophy, 2005), 251.
See also Vladimir Feodorov, “Orthodox View on Theological Education as Mission,” in Theological Education as Mission, ed. Peter F. Penner (Schwarzenfeld, DE: Neufeld Verlag, 2005), 80–90.
Ross Langmead, The Word Made Flesh: Towards an Incarnational Missiology (Lanham, MD: University Press of America, 2004), 207.
See, for instance, the case of the Mar Toma Church, which is part of Oriental Orthodoxy. Details can be found in Philip L. Vickeri, “The Mar Toma Christians of Kerala: A Study of the Relationship between Liturgy and Mission in the Indian Context,” in Christian Worship Worldwide: Expanding Horizons, Deepening Practices, ed. Charles E. Farhadian (Grand Rapids, MI: Eerdmans, 2007), 88.
Cf. Jürgen Henkel, Eros und Ethos. Mensch, gottesdienstliche Gemeinschaft und Nation als Adressaten theologischer Ethiek bei Dumitru Stanilaoe. Mit einem Geleitwort von Mitropolit Seraphim (Berlin: LIT Verlag, 2003), 320.
Ion Bria, The Sense of the Ecumenical Tradition: The Ecumenical Witness and Vision of the Orthodox (Geneva: World Council of Churches Publications, 1991), 90.
See also J. Andrew Kirk, What Is Mission? Theological Explorations (Minneapolis: Augsburg Fortress Press, 2000), 70.
Cf. Carnegie Calian, “Challenges Facing Orthodox Theological Education in a Post-Communist, Post-Christian, Pluralistic World,” in Orthodox Christianity and Contemporary Europe, ed. Jonathan Sutton and Wil wan den Bercken (Leuven, BE: Peeters Publishers, 2003), 47.
Walter W. Sawatsky, “Without God We Cannot, without Us God Won’t—Thoughts on God’s Mission within CIS in the Future,” in Mission in the Former Soviet Union, ed. Walter W Sawatsky and Peter F. Penner (Schwarzenfeld, DE: Neufeld Verlag, 2005), 264.
This is also true for Catholics. See Frederick M. Bliss, Catholic and Ecumenical: History and Hope; Why the Catholic Church Is Ecumenical and What She Is Doing about It (Lanham, MD: Rowman and Littlefield, 2007), 45.
For details about pastoral care within the Eastern theological setting, see Jeffrey Gross, Eamon McManus, and Ann Rggs, “Ecumenism and Ecclesial and Pastoral Proclamation,” in A History of Pastoral Care, ed. G. R. Evans (London: Continuum, 2000), 441.
Some Protestants also highlighted the necessity of refounding church mission. See Jacques Gadille, “Introduction: Vingt-cinq ans de recherche missiologique. La naissance du CREDIC,” in Diffusion et acculturation du christianisme (XIXe-XXe s.): Vingt-cinq ans de recherches missiologieques, ed. Jean Comby (Paris: Karthala, 2005), 14.
The thesis can be extended to all Christian churches as participants within the same evangelizing mission. See, for instance, Viorel Ionită, “Ökumene und Mission aus orthodoxer Sicht,” in Gemeinschaft der Kirchen und gesellschaftliche Verantwortung. Die Würde des Anderen und das Recht anders zu denken, ed. Lena Lybaek, Konrad Raiser, and Stefanie Schardien (Berlin: LIT Verlag, 2004), 62.
See also Leonie B. Liveris, Ancient Taboos and Gender Prejudice: Challenges for Orthodox Women and the Church (Aldershot, UK: Ashgate, 2005), 66.
Unlike the ancient period of the church, when education was a major concern of the church. See Betty J. Bailey and J. Martin Bailey, Who Are the Christians in the Middle East? (Grand Rapids, MI: Eerdmans, 2003), 9–10.
For the centrality of the Eucharist in the Orthodox tradition, see Emmanuel Clapsis, “Wealth and Poverty in Christian Tradition,” in Church and Society: Orthodox Christian Perspectives, Past Experiences and Modern Challenges, ed. George P. Liacopoulos (Boston: Somerset Hall Press, 2007), 100.
For an interesting discussion of the relationship between the church and the state with reference to the Russian and American contexts, see Anthony Ugolnik, The Illuminating Icon (Grand Rapids, MI: Eerdmans, 1989), 206.
John Witte Jr., God’s Joust, God’s Justice: Law and Religion in the Western Tradition (Grand Rapids, MI: Eerdmans, 2006), 91–92.
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© 2010 Corneliu C. Simuţ
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Simuţ, C.C. (2010). Traditional Christian Thought in Postmodernity. In: Traditionalism and Radicalism in the History of Christian Thought. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230113145_4
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