Two controversial events associated with the month of January every year are the March for Life in Washington DC and the worldwide Week of Prayer for Christian Unity. We invite our readers to submit thoughtful articles of 1000-1250 words expressive of a diversity of views on these two topics, to be published from January 1 to 31, 2020.

Orthodox Christians, individuals from other ecclesial or denominational traditions, and those who do not subscribe to any religious faith are welcome to have their say. We hope to hear from hierarchs, clergy, monastics , laypeople, and young people.

Your article should be sent as a Word document to editors@orthodoxyindialogue.com. Include a 2- or 3-sentence bio. If you are under 16 years of age, your parent or legal guardian should send it on your behalf from his or her email account.

1. What does it mean to be “pro-life?” What does a consistent, integral pro-life ethos consist of? Do the March for Life and the enormous sums of money spent on it accomplish anything practical in protecting the lives of children and women before, during, and after birth? Is it possible at one and the same time—given the realities of fallen human life—to adhere theologically or philosophically to the position that a new person begins to exist at conception, and socially and politically to the position that women around the globe should have unimpeded legal access to abortion services provided by medically trained personnel? Are there ways to reduce the incidence of abortion which are collaborative with women, rather than invasive, intrusive, or coercive?
2. What does “Christian unity” mean? What does or will it look like? What does the Orthodox canonical prohibition against praying with “heretics” require and not require, permit and not permit? Are “ecumenism,” “ecumenical dialogue,” and the “ecumenical movement” the same thing, or are there subtle differences in meaning between these terms? Is “intercommunion” a valid ecclesiological category? Who gets to claim, and who doesn’t, “one, holy, catholic, and apostolic,” and what do these descriptors mean? What legitimate role, if any, do bilateral commissions of Orthodox and non-Orthodox delegates have, and what role the Phanar, in dialogue among Christians who subscribe to widely disparate approaches to Scripture, doctrine, liturgy, sacraments, and praxis? What do you think of the idea that the Orthodox Church should enter without further delay into communion with other “apostolic Churches” (the Roman Church, the Coptic Church, the Eastern Catholic Churches, etc.)? What application does Christ’s prayer “that they all may be one” have, or not, for unity among churches and denominations? 

These are the kinds of questions that you may wish to address in writing for us. 

Orthodoxy in Dialogue seeks to promote the free exchange of ideas by offering a wide range of perspectives on an unlimited variety of topics. Our decision to publish implies neither our agreement nor disagreement with an author, in whole or in part.

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