The following is an excerpt from “Knowledge as Power: Some Reflections on Sexuality, Gender, and Tradition,” a paper delivered at the TGSA Graduate Students Conference at the Toronto School of Theology in March 2017.

Is the knowledge for which we strive in theological studies ἐπιστήμη—epistemic knowledge, “scientific” knowledge broadly construed—or is it γνῶσις, gnostic knowledge? The noun ἐπιστήμη derives from the verb ἐπίσταμαι, to know in the sense of “to acquire information about something.” Γνῶσις, on the other hand, represents the kind of knowledge that God is said to have, as well as humans: from the verb γινώσκω, which can mean to know in a higher, esoteric sense; to know someone instead of something; to know even in the sense of the bodily union of erotic intimacy. It comes down, I believe, to the most fundamental of all questions for us: Do we study and teach theology to accumulate and impart facts and ideas about God? To provide religious cover for a worthwhile social or political project? Or do we seek simply to know God, and to help others to know Him, and in so doing become mystically one with Him, and mystically one with one another in Him, insofar as humanly possible through our God-given receptivity to divine grace? “Be still,” the Lord says to us through the mouth of the psalmist, “and know that I am God.”  In my favourite line from the Blessed Augustine we read: “The thought of Thee stirs [man] so deeply that he cannot be content unless he praises Thee, because Thou hast made us for Thyself and our hearts find no peace until they rest in Thee.” And again from the psalmist: “O God, Thou art my God, I seek Thee; my soul thirsts for Thee, my flesh faints for Thee, as in a dry and weary land where no water is.” The 20^th-century St. Silouan the Athonite wrote: “My soul yearns after the Lord, and I seek Him in tears. How could I do other than seek Thee, for Thou didst first seek and find me…and my soul fell to loving Thee.”

With these considerations in mind I would like to propose that we envision  “knowledge and power in theological education” as first and foremost the knowledge of the heavenly God as Father, granted to us in our unworthiness through the power to become His children, that out of the depths of His paternal love for us and the poverty of our filial love for Him, we—even we!—may be accounted worthy to speak some small word of beauty and holiness and truth to one another, to our brothers and sisters in Christ, to the Church, to our students and professors and colleagues, and to the world around us which so hungers and thirsts for Him and for His tender-hearted compassion. Read More

Zacchaeus Sunday is but two weeks away on January 21, and Forgiveness Sunday on February 18.

Orthodoxy in Dialogue would he honoured to publish a reflection for each Sunday from Zacchaeus Sunday to Palm Sunday, and also one for Lazarus Saturday and another for Holy Week, written by our Orthodox hierarchs, priests, monks, and nuns.

Since we will limit ourselves to only one reflection for each of these days, please check under Lenten Reflections on our Archives by Author page (this is current to the minute) to ensure that the day for which you wish to write is open. Then contact us at editors@orthodoxyindialogue.com to reserve your spot.

We ask for inspirational reflections of no more than 750 words, exclusive of your bio. Your bio need include only the diocese, parish, or monastery to which you are attached. Read More

This article inaugurates our new Dialogical Series. Each respondent submits his or her essay without knowing in advance what the other has written. 

~ Yulia Rozumna ~

The principle of consensus patrum was expressed by St. Vincent of Lérins, but was applied during all seven Ecumenical Councils as a criterion for distinguishing true teaching from heretical understandings. It has been later on used for defining the right scriptural interpretation in the Catholic Church. It is also used for defining the teaching of the Fathers on a specific theological question.

This principle does not mean that all Church Fathers agreed on all theological questions. This is impossible, since truth is multi-dimensional and human beings are limited in their cognitive capacities. What it does mean is that most Fathers, who were known for their holy life and, consequently, for deeper theological insights, agreed on the most important theological questions which were crucial for salvation. It resulted in the dogmas and Acts of the seven Ecumenical Councils. Importantly, the Church is led by the Holy Spirit, and the doctrines are expounded by holy people through inspiration of the Spirit of God.

Some wonder who the Church Fathers are. When we want to find an answer on a challenging theological issue, outside the doctrinal sphere, the Fathers of which historical periods and geographical areas should we consult? Whether these are only the Fathers of the seven Ecumenical Councils? Or key figures of later centuries, like St. Gregory Palamas, or non-Greek saints and theologians? Is there a canon of Fathers which should be cited on all questions? Some respond that these should be the Fathers whose authority is approved by the Acts of the Ecumenical Councils.  Read More

“With this he planted hatred in their hearts.”

The above quote is drawn from the martyrdom of St. George, a goldsmith from Kratovo (d. 1515 in Sofia), as recorded in Father N.M. Vaporis’ authoritative study and summaries of the hagiographic accounts of the Orthodox neomartyrs* of the Ottoman period, Witnesses for Christ (SVS Press, 2000: p. 48). In this account, a local Muslim cleric tries to compel George to convert to Islam, and is angered by his refusal to do so. The mufti incites the local population with hatred against George, who is dragged before the local qadi (imperial judge). The qadi has George arrested and accedes to the demands of the angry Muslim mob to put George in prison.

George refuses subsequent enticements to convert, and is again dragged before the qadi, accompanied by the angry mob of local Muslims, who demand his execution. This time the qadi chastises the anger of the crowds, saying: “Because he praised his faith, and does not accept ours, he should be burned?” (p. 53). After a dialogue reminiscent of Pontius Pilate’s questioning of Christ, the qadi accedes to the wishes of the angry mob and tells them, “His sin is on your souls; do with him what you please” (p. 54). George is then tortured and murdered by the angry mob.

The lives of the Ottoman neomartyrs exhibit a number of common themes. They are often the victims of mob violence, or brutalization at the hands of invading Ottoman armies, or simply of individual prejudice directed against them by local Muslims jealous of their economic success. They are often suspected of sedition or conspiracy against the state by the Ottoman authorities, or are accused of apostasy from Islam or other crimes punishable by death during the Ottoman period. Read More