JOURNAL "DIALOGUE"

TECHNOLOGICAL AND ECONOMIC INNOVATIONS IN MEDIEVAL CHRISTIAN EUROPE

2026-01-23T10:20:41+00:00

The medieval period in Christian Europe, traditionally characterized as an era of stagnation and intellectual darkness, has been substantially reevaluated by modern scholarship. This article examines the technological and economic innovations that emerged in Christendom between the tenth and fourteenth centuries, demonstrating that the Middle Ages witnessed a remarkable transformation in agricultural practices, mechanical engineering, financial institutions, and educational structures. Medieval Europe experienced what may be termed a first industrial and commercial revolution that laid essential groundwork for later European economic and technological dominance.

SOME ASPECTS OF THE GRANTING OF THE TOMOS OF AUTOCEPHALY

2026-01-23T10:34:45+00:00

This article examines the phenomenon of ecclesiastical custom as a source of canon law, analyzes its relationship to Holy Tradition,
and delineates its function in the procedure for granting autocephaly. Special attention is given to the gradual transformation of custom into a binding legal norm and, ultimately, a canon. The study highlights that, from the sixteenth century onward, the
The Ecumenical Patriarchate has consistently issued Tomoi of Autocephaly in response to petitions submitted by the interested parties. Over time, this uninterrupted and uniform practice developed into a stable custom that acquired the force of law. The relevance of this development became particularly evident following the Ecumenical Patriarchate’s proclamation of autocephaly for the Church of Ukraine.
The article argues that the conferral of a Tomos of Autocephaly upon a local church constitutes the exclusive prerogative of the Ecumenical Patriarchate and represents a canonical, authoritative, and complete act grounded in centuries-old custom. As such, it requires neither additional recognition by other autocephalous churches nor ratification by an Ecumenical Council. Challenging this principle calls into question both the institutional authority of the Ecumenical Patriarchate and the stability of the wider ecclesiastical order.

DUMITRU STĂNILOAE: LEGACY AND POLITICAL THOUGHT

2026-01-23T10:39:52+00:00

This article examines the theological legacy and political thought of Dumitru Stăniloae (1903–1993) within the transformative context
of the Romanian Church and state in the twentieth century. Against the backdrop of his canonization in 2024 and the ensuing debates, it begins with a concise overview of Stăniloae’s life and major works.
From the perspective of political theology, the study demonstrates that Stăniloae’s ideas developed in dialogue with the “Greater Romania” project, the Church’s national role, and prevailing anti-communist sentiments. The author distinguishes between forms of nationalism rooted in “hatred” and those inspired by “love,” interpreting the state as an instrument for restraining evil and the Church as the sphere of grace and love. Particular attention is devoted to the intellectual influence of Nichifor Crainic, Stăniloae’s vision of Balkan cooperation and pan-Orthodox unity, his stance on the Uniate question, and his wartime writings during the Second World War. The article concludes by calling for an objective and critical reassessment of Stăniloae’s thought in order to clarify both the historical-theological significance and the more controversial dimensions of his legacy.

FATHER STANILOAE WROTE THAT “THE PERSON WHO PRAYS ALSO CASTS BRIDGES TOWARDS HIS FELLOW HUMAN BEINGS”. WHAT DID HE MEAN BY THAT?

2026-01-23T10:46:29+00:00

This paper examines the theology of prayer in the thought of Dumitru Stăniloae, a prominent Romanian Orthodox theologian. Emphasizing an apophatic yet experiential approach, Stăniloae posits prayer as the primary means of communion with the personal God, integrating mind and heart in the pursuit of theosis. Prayer, animated by the Holy Spirit, enables the human person to transcend natural limitations and participate in divine life. Furthermore, the paper highlights the relational dimension of prayer, where forgiveness and love toward others become essential conditions for genuine communion with God.
Thus, prayer is both a transformative encounter with the divine and an ethical imperative that binds love for God with love for neighbor, constituting the foundation of Christian spiritual and communal life.

SEEING FROM THE FUTURE:THE REVERSE PERSPECTIVE AND ESCHATOLOGICAL ANTHROPOLOGY IN JOHN ZIZIOULAS’ THEOLOGY

2026-01-23T10:51:10+00:00

The article explores the concept of the reverse perspective, also known as inverted perspective, in Orthodox theology, analyzing its
theological and anthropological dimensions through the lens of John Zizioulas’ Eucharistic eschatology. By exploring the reverse perspective with Zizioulas’ theological framework, the study demonstrates how his future-oriented hermeneutics redefines the notion of causality. It positions the eschaton as the existential foundation for comprehending creation, historicity, and the Anthropos. Through the perspective of eucharistic eschatology, Zizioulas renders the Eucharist as the locus where historical and eschatological realities encounter, enabling a transformative reorientation of human existence. The article examines how this theological approach shapes Orthodox anthropology, particularly Zizioulas’ emphasis on relational personhood and kenosis as central to the human being. It also addresses the limitations of Zizioulas’ ecclesiocentric anthropology, particularly its grounding of
personhood in sacramental life, which leaves little space for engaging religious pluralism and socio-historical complexity. Despite these limitations, the article highlights the broader significance of Zizioulas’ theological legacy, linking the reverse perspective with practical and theological implications for contemporary Orthodox theology. By bridging theological inquiry with anthropological reflection, the article provides a nuanced understanding of how the inverted perspective and eucharistic eschatology reshape the perception of human existence in relation to the divine and the other.

PROTESTANTISM AND THE FIRST ECUMENICAL COUNCIL

2026-01-23T13:06:15+00:00

The acceptance of the doctrinal definitions of the first four Ecumenical Councils within Protestantism is exclusively linked to the fact that their doctrinal conclusions were deemed consistent with the teachings of the Holy Scriptures. In the confessional texts of the Lutheran Church, the doctrine of the Holy Trinity is recognized as binding, and its denial entails condemnation. During the period of Protestant Orthodoxy, Lutheran theologians fully embraced the Trinitarian doctrine of the ancient Church and defended it against anti-Trinitarian heretical systems.
However, from the mid-18th century to the present, the vast majority of Lutheran academic theology has revised its stance, largely
questioning traditional Trinitarian doctrine, with only a few exceptions. Similarly, the Reformed tradition developed theological confessional texts under the undeniable influence of John Calvin’s thought. Although they did not differ from the Lutherans in accepting the First Ecumenical Council of Nicaea and ecclesiastical Trinitarian doctrine, this branch, like the Lutherans, accepted the doctrinal error of the Filioque. The defense of Patristic Trinitarian theology and the teachings of the First Ecumenical Council was also expressed by Reformed theologians of Protestant Orthodoxy, particularly in the context of their polemics against the anti-Trinitarian movements of their time.

ΟΙ ΟΘΩΜΑΝΟΙ ΤΟΥΡΚΟΙ ΩΣ «ΟΙ ΑΛΛΟΙ» ΣΤΗΝ ΑΥΤΟΒΙΟΓΡΑΦΙΑ ΤΟΥ ΘΕΟΔΩΡΟΥ ΚΟΛΟΚΟΤΡΟΝΗ

2026-01-23T13:10:46+00:00

Through both the Memoirs of Theodoros Kolokotronis and the Narration of the events of the Greek Nation from 1770 to 1836. Dictated by Theodoros Konstantinou Kolokotronis (Athens: Ch. Nikolaïdou Philadelpheos, 1846), we are given the opportunity to approach the image of the “other”, namely the Ottoman Turk, through the experiential narration and personal testimony of one of the leading chieftains of the Greek Revolution. Throughout his narrative, the “tyrant” Turk is frequently depicted as a ruthless conqueror who employs every form of horrific torture in an effort to break the Christian faith and patriotism of the Greeks. In a concise and direct manner, Kolokotronis presents the Ottoman Turk as a “grim executioner”, without, however, steering
the researcher or reader toward a predetermined interpretative path; this allows for a more objective assessment. In the Memoirs, numerous portrayals of both Turks and Greek fighters enable us to approach, to a significant degree, their inner world. Above all, through the inclusion of characteristic dialogues, the text helps us grasp the notion of “the others” ascribed to the OttomanTurks and to form, according to historical criteria, an informed and objective understanding of the events

GENERATION Z: TEENAGERS IN THE VORTEX OF FLUIDITY. CONSTRUCTING IDENTITY IN LATE MODERNITY

2026-01-23T13:14:53+00:00

Generation Z has been born and raised entirely in the 21st century. It has experienced the economic and health crisis, political instability, and the breakdown of peace throughout the world. It has therefore felt insecurity and fear throughout its life. At the same time, “zoomers” have been brought up with the means of digital technology and it seems unimaginable for them to live without a smartphone and internet connection! All these living conditions which share lack of socialization, have been a subversive process in the lives of today’s teenagers. When there is no stable framework and security in everyday life, people are trapped in the vortex of fluidity with negative consequences, both for themselves and for their society. Furthermore, the possibility of multiple lifestyle choices, i.e., the unconditional participation in the consumer culture, contributes to the formation of the identity of young people in modern society. In this way, material goods disorient young people from the special nature of values and responsibility for fellow human beings, since everything is perceived as expendable. Thus, human sociability is dissolved and social cohesion is affected with the simultaneous increase of individualism. It is, therefore, particularly difficult nowadays for a Generation Z teenager to build his identity in the complex landscape of late modernity. The purpose of this paper is to demonstrate the problem of identity creation, as well as to highlight the institutional frameworks that can support adolescents in their endeavor, such as family, school and religion.

Η ΠΕΡΙ ΕΝΟΣ ΘΕΟΥ ΔΙΔΑΣΚΑΛΙΑ ΚΑΤΑ ΤΟ ΔΟΓΜΑ ΤΗΣ ΕΝ ΝΙΚΑΙΑ Α΄ ΟΙΚΟΥΜΕΝΙΚΗΣ ΣΥΝΟΔΟΥ ΑΠΟ ΤΟΝ ΑΓΙΟ ΓΕΝΝΑΔΙΟ ΣΧΟΛΑΡΙΟ ΣΤΟ ΠΛΑΙΣΙΟ ΤΟΥ DĀR AL-TAWHĪD. ΣΥΜΒΟΛΗ ΣΤΗ ΘΕΟΛΟΓΙΑ ΤΟΥ ΙΣΛΑΜΟΧΡΙΣΤΙΑΝΙΚΟΥ ΔΙΑΛΟΓΟΥ

2026-01-23T13:19:52+00:00

This paper examines the approach of Gennadios Scholarios, Patriarch of Constantinople, to the doctrine of the one God—a dogma articulated by the First Ecumenical Council at Nicaea in 325 AD. Despite the apparent contradiction between monotheism and Trinitarianism from an Islamic perspective, Scholarios sought to develop a theological dialogue with Islam, striving to explain the unique doctrinal position of the Church, which had become a vassal community under Sultan and Caliph Mehmed II (1432–1481), the Conqueror. The study focuses on this first official attempt at theological engagement between Christianity and Islam, highlighting Scholarios’s effort to present his positions without the polemical tone that often marked earlier exchanges. It underscores the need for a more constructive and mutually attentive theological approach to dialogue between the two religions. Finally, it examines Scholarios’s role as a mediator between the Orthodox Church and Islam, and his attempt to foster a dialogue essential for understanding and bridging their theological differences.

ΚΑΙΝΟΦΑΝΕΙΣ ΠΡΟΚΛΗΣΕΙΣ ΚΑΙ ΧΡΙΣΤΙΑΝΙΚΗ ΘΕΟΛΟΓΙΑ: ΠΡΟΦΑΝΗΣ ΑΜΗΧΑΝΙΑ ΚΑΙ ΕΜΦΑΝΕΙΣ ΑΠΑΝΤΗΣΕΙΣ

2026-01-23T13:24:39+00:00

The text initially presents two cases, the first of which refers to the case of kidney donation, where the donor accepted payment for her donation, raising ethical concerns about commodifying the body. The second one involves a woman using her brother’s sperm and a paid egg donor to secure family inheritance rights. These examples illustrate how new biotechnologies redefine issues of birth, disease, and death, challenging long-held beliefs. Society—and the Church—must respond rapidly despite limited time for reflection. Three main attitudes emerge: rejecting modern changes, fully embracing them, or seeking a balanced
path that safeguards human dignity. Theological thought must confront its own limitations to remain relevant amid modern challenges. It must move beyond abstract theory and adapt its language to contemporary discussions of human nature, dignity, rights, and bioethical dilemmas. Tradition should not become rigid legalism but be creatively reinterpreted in light of new realities, as exemplified by early Christian thinkers. Orthodox theology is called to offer “good science,” broadening dialogue and addressing all dimensions of human existence, especially suffering. The Church must respond humbly and non-authoritatively, prioritizing
compassion over rules. Though no easy answers exist, its mission is preserved by courage, authenticity, and self-giving love.

DIE TEILNAHME UND DIE ROLLE DES BISCHOFS VON ROM BEIM ERSTEN ÖKUMENISCHEN KONZIL (325 N. CHR.)

2026-01-23T13:28:19+00:00

This paper examines the role of the Church of Rome in both the pre-Nicene Councils and the First Ecumenical Council, either through
the participation of the Bishop of Rome himself or through the participation of his representatives. Issues regarding Arianism and the calculation of the date of Easter are also examined. The attempt to resolve the first problems of the Church by convening the Apostolic Council in Jerusalem, led to the development of the synodal principle as the organizational form of the Church. The presence of the Roman Church at the pre-Constantinian local synods was sometimes inconspicuous and reserved, but at other times of central importance. The representatives of the Roman bishop (vicars or legates) were selected and sent by their superior to participate in the work of the councils. At the time of the First Ecumenical Council, Silvester served as Bishop of Rome. He opposed the heresy of Arius and expressed the centuriesold position of the Roman Church regarding the celebration of Easter

PAIX ET GUERRE: LA THÈSE DE L’EGLISE ORTHODOXE RUSSE ET DE L’EGLISE CATHOLIQUE

2026-01-23T13:33:35+00:00

This article compares the official teachings of the Russian Orthodox Church and the Catholic Church on the themes of peace and war, particularly in light of recent geopolitical tensions such as the war in Ukraine. While both traditions share a fundamentally Christian understanding of peace rooted in Scripture and theology, their approaches diverge significantly when addressing the legitimacy and conduct of war. These differences help illuminate why political positions in Russia and the West may appear grounded in distinct conceptual worlds. The Russian Orthodox Church’s Bases of the Social Concept (2000) treats peace primarily in relation to war. War is acknowledged as an evil rooted in human sin and misuse of freedom, yet participation in armed conflict is considered sometimes inevitable to defend one’s neighbor or restore violated justice. The document admits the notion
of a “just war,” drawing on both Eastern and Western traditions, and emphasizes moral restraint, humanitarian conduct, and spiritual purity among combatants. Peace, ultimately a divine gift, is understood as an eschatological reality and an inner spiritual state that must radiate outward. The Church sees itself as a mediator and promoter of reconciliation on both national and international levels By contrast, the Catholic Church’s Compendium of the Social Doctrine of the Church offers a more extensive and systematic treatment of peace, giving it clear priority over war. Peace is described as an attribute of God, a messianic gift, and a fruit of justice and love. The Church stresses reconciliation, forgiveness, and prayer—especially liturgical prayer—as indispensable foundations of peace. While the Catholic tradition also acknowledges the right to self-defense under strict conditions, it views war as a failure of humanity and insists that in the atomic age violent solutions can scarcely be justified. Greater emphasis is placed on global institutions, human rights, disarmament, and the moral illegitimacy of terrorism. The divergence between the two documents is influenced by their different historical contexts and scopes: the Russian text addresses the needs of a local Church emerging from communist repression, whereas the Catholic text speaks universally to a global community. Both documents, however, contain ambiguities that may lead to misinterpretations—whether biblical justifications for “just war” in the Russian case or problematic conditions for the licit use of force in the Catholic one. Ultimately, the study argues that Christian teaching offers no place for war except defensive response, and insists that only love, forgiveness, and reconciliation can truly overcome evil and establish lasting peace.