JOURNAL "DIALOGUE"

ECHOES OF SOVIET TRAUMA: CHURCH IN THE PROCESS OF TRANSITION FROM THE SOVIET UNION TO THE POST-SOVIET ERA

2025-01-24T06:10:15+00:00

The trauma left by the totalitarian system of atheism is still alive and continues to try to generate itself. The reasons for this are quite
complex and include not only the inhibition of structural changes in society and the church but also the lack of self-reflection and new experiences and the unwillingness to change the usual colonial lifestyle. While the church moved from the periphery of the political-social life to the center of events, it claimed not only to serve society and request holiness but also wanted to bring the whole society under its influence and thus possess the status of a protective institution that provides spirituality and ideological base for everyone. Thus, without self-renewal and re-understanding of its own mission, it turned into a space where Homo-Sovieticus saw the possibility of self-preservation and self-establishment. This had its political cost. The positive side brought by the new era and manifested in the activity of the church is the strengthening of the desire for freedom, bringing to light the ugliness accumulated in deep social, psychological and cultural layers and increasing the level of public awareness. Whether such a result was intentional on the part of the Church can be a matter of debate and can be judged according to one’s theological as well as value position. Especially the thinking horizon of the young generation has changed and the mechanisms of manipulation and violence have come to light, which unfortunately is not the merit of the church. If in the past the denial of the truth was done through open violence and terror, in the background of increased awareness, the fight against it is carried out through discrediting.
And this again clearly shows the necessity of God’s mercy and the area of freedom in order to overcome the trauma of the past with a new experience, according to which God himself is the one who, by sharing his goodness, will open himself to be known and present a new opened horizon of life.

RUSSIAN POLITICAL ORTHODOXY AT THE END OF THE 20TH CENTURY

2025-01-24T06:19:10+00:00

The article examines the political-religious tendencies that have characterized the Russian Orthodox nationalist movement for several decades at the end of the 20th century. It demonstrates that the primary goals and values of Russian Orthodox nationalists are driven by a distinctly political and imperial agenda. These movements, to varying extents, attempt to mask their shared political and fundamentalist objectives under the guise of Orthodox rhetoric. The article highlights a common ideological framework and shared principles among numerous Orthodox nationalist groups, revealing a consistent logic in their perspectives and objectives.

GEORGIA AND CRUSADERS: POLITICAL AND MILITARY ALLIANCE

2025-01-24T06:26:29+00:00

Between the Crusaders and the Georgians, there were political, military, diplomatic, religious and social ties. They were reasonably
bound by anti-Muslim and (sometimes, anti-Byzantine) solidarity. For instance, the Georgian chronicler associates the success of the First Crusade in Palestine with the strengthening of Georgia. According to Latin and Armenian chroniclers, during one of the prominent wars (at Didgori), where Christian Georgians fought against Muslims, a small Crusader detachment assisted the Georgian warriors. The insignia sent to the Latin King Baldwin I by the King David the Builder should be seen not only as a gesture of diplomatic etiquette, but also as a military cooperation. It is also recognised that King David participated in the liberation of the crusader leaders who were captured by Muslims. It is crucial to note that this kind of military cooperation was not one-sided, as Georgians also assisted the crusaders during the First Crusade, according to Georgian and foreign sources. Other Georgian kings also expressed a strong desire to help the crusaders. For instance, the King Lasha-Giorgi even sent his ambassadors from Georgia to Damietta to negotiate with Cardinal Pelagius. Unfortunately, the Mongols attacked Georgia soon after, which is the reason this military cooperation with the crusaders could not come to fruition. In short, based on the review of the appropriate sources,
it can be said with certainty that there was a great willingness from the Georgians to form a military alliance with the crusaders. This alliance was implemented occasionally, although naturally, in all cases, the fulfillment of this desire seemed impractical due to the scarcity of available (naval or nautical) routes. Precisely because of this fact, joint and coordinated systematic military operations were impossible. However, it is evident that there were close ties between the crusaders and the Georgians, and there was an intense rate of information exchange between them.

SERGEI BULGAKOV – AS PERSON AND THEOLOGIAN

2025-01-24T06:33:54+00:00

There was no celebration in Georgia regarding Sergey Bulgakov’s birth in 1971. This article aims to encourage his contribution to
future generations and properly assess his merit.” Despite the problematic personal, scientific, or research path of Sergei Bulgakov, it is undoubtedly that his influence on modern Orthodox theology is immeasurable, and no other theologian of the twentieth century has left a similar mark. Bulgakov’s extraordinary character and desire to share knowledge meant that even thinkers who were radical towards his ideas respected him until the end of his life and tried not to break ties with him. Finally, like Origen, when the time came for the reception of his teachings, even groups that were radically opposed to each other managed to unite against his teachings and unequivocally condemn them; however, this did not change the influence of Sergei Bulgakov on twentieth-century Orthodox theologians and the theology they created.

“I AM THE LESSER BROTHER”: SOCIAL RESPONSIBILITY IN A PERIOD OF CRISIS

2025-01-24T06:44:49+00:00

The question of the nature of the Church can be asked and answered in a variety of ways. The text examines people’s reactions in
crises, looking for answers from the State and the Church. It highlights that the Church is not just a charitable organization but a total society of believers, and their responsibility is collective. From a theological point of view, every historical period, whether in crisis or not, constitutes an episode in the course of the Church within the framework of the Divine Economy. Its social mission is permanent, based on Tradition and the examples of saints, such as Grigorios of Nyssa, who saw refugees as a “treasure”. The theology of the person also highlights the unique value of each person as a creation of God. The Christian teaching on social responsibility is also analyzed concerning the Parable of the Judgment, in which God identifies himself with the “least” brothers, emphasizing that their care is a fundamental duty of believers. The Church recognizes its social responsibility and practically supports society through charitable actions. However, true Christianity is not limited to charity; it seeks the salvation and
sanctification of the world. The Church’s duty is collective, with each member contributing what they can.

THE ONE HUNDRED AND FIFTY CHAPTERS IN THE COLLECTION OF PHILOKALIA: OBSERVATIONS ON A PECULIAR FEATURE

2025-01-24T06:54:01+00:00

The work of St Gregory Palamas, One hundred and fifty Chapters, as included in the collection of the Philokalia, presents an interesting peculiarity in its second section when compared to the critical editions by R. Sinkewicz and P. Chrestou. Although the Philokalia version of the Chapters aligns with these critical editions in terms of content – where the theological positions of Barlaam the Calabrian and Gregory Akindynos are criticized and refuted as contrary to the patristic tradition – there is a notable absence of any explicit reference to the names Barlaam and Akindynos and to the epithets Barlaamites and Akindynists. This peculiar feature and its possible reasons will be briefly discussed in the present article.

THE RECEPTION OF THE REVOLUTION OF 1821 IN THE PROSE OF ANDREAS KARKAVITSAS

2025-01-24T07:24:02+00:00

Andreas Karkavitsas belongs to the generation of important representatives of Greek prose. Contributed decisively to the successful
development of subsequent generations of prose writers. Karkavitsas consciously expressed his patriotism with his lifestyle, his literary work and his articles. His work was influenced by the Great Idea that came from both the creation of the Greek national ideology and the development of nationalisms from the end of the 18th century. After all, we could confidently claim that the Great Idea was the preeminent “legacy” of the Greek Revolution. Within this context the reception of the Greek Revolution undoubtedly created a new perspective in his work. For this reason, the central idea around which his short stories are developed concerns the reception of the Greek Revolution through the offering, participation and collective effort towards the struggles of the Nation.

ARTIFICIAL INTELLIGENCE (AI) AS A CHALLENGE TO THE CHRISTIAN VIEW OF THE PERSON

2025-01-24T07:34:09+00:00

This article generally presents the reflection that emerges from applying AI to the theological consideration of the person concept.
The first part introduces the idea of true and false self from Donald Winnicott’s psychoanalytic perspective concerning St. Gregory Palamas’ positions on true and false spirituality. Based on this comparative study presented in the book by Fr. Vasilios Thermos, the second part of the article examines the main concerns arising from the application of artificial intelligence to the sacraments of the Church and the concept of ‘person.’

HESYCHAST PRAYER AND ASCETIC VIRTUE IN THEOLEPTOS OF PHILADELPHIA AND GREGORY PALAMAS: A COMPARATIVE EXPLORATION

2025-01-24T07:39:25+00:00

This study presents a refined comparative analysis of the spiritual fatherhood and ascetic teachings of Theoleptos of Philadelphia and Gregory Palamas, two eminent figures in late Byzantine spirituality. Their epistolary guidance to monastic disciples, particularly the nuns Irene-Eulogia and Xenia, reveals crucial aspects of their theological and ascetic instruction. Theoleptos’ letters emphasize the cultivation of virtues such as penance (penthos), spiritual vigilance, and unceasing prayer. His teachings advocate for the renunciation of worldly pleasures and underscore the significance of solitude and ascetic discipline as pathways to union with Christ. Theoleptos guides his disciples toward a spousal union with the Divine, urging them to transcend human desires and embrace a state of mourning for lost divine love. His epistles offer a nuanced account of monastic spiritual direction during a period when ascetic practices were fundamental to Byzantine religious life. This comparative examination reveals a shared emphasis on
ascetic virtue while highlighting the nuanced differences in their theological frameworks. Theoleptos and Palamas offer complementary perspectives on the ascetic journey, enriching our understanding of Byzantine monastic spirituality and its diverse expressions in the late medieval period.

LOVE IN JOHN CHRYSOSTOM’S WRITINGS

2025-01-24T07:44:58+00:00

Love is the word about which many pages have been written in literature, philosophy, and religion. Many ancient Greek authors used this term together with its derivatives in many of their writings. Chrysostom speaks of the fact that Agape (Love) is God and He
is known by men only through love. Love in its quality is the likeness of God, as far as this is possible for human beings. In love’s attribute, it is an intoxication of the soul, and in its quality, it is a source of faith, the abyss of longsuffering. At the same time, love is a big sea of humility. Chrysostom’s teaching on love is based on the teaching on love of St. Paul, whom he honors and loves. Chrysostom applied his teaching on love throughout his love for God and through charity for people. Chrysostom emphasizes whoever has Christian love, he continues to love his neighbour, whether the latter hates or abuses him. Through his love a Christian imitates Christ who forgave His enemies on the cross: „Father, forgive them, they know not what they do.” Finally, in Christianity our salvation come through the salvation of the other and this means love.

FASTING, BAPTISM AND ESCHATOLOGY IN THE DIDACHE OF THE TWELVE APOSTLES

2025-01-24T07:51:07+00:00

The study of the early Christian texts brings to light beliefs and perceptions that derive from the New Testament years and at the
same time highlights aspects of the life of the early Christian community. The contact with these texts is therefore of great importance because they serve as a link with the era of the New Testament and reveal to us how the early Christians behaved in matters of faith, ministry and pastoral care. It is therefore interesting to see from these sources, and without the Orthodox doctrine having received its full formation, the faith of the early Christians on issues of Trinitarianism, Christology, Ecclesiology. With the Didache we don’t really have something new. It presents the meanings briefly and clearly. This is because it is in fact stating things that are true and known. The text reveals a Church with a broader orientation, but also with a very strong Jewish heritage in its Tradition. In this context we will focus on specific issues as they are set forth in the Didache, especially the issues of fasting, baptism and the Last Days.

THE PATH TO HOLINESS, AS EXEMPLIFIED IN THE PERSON OF SAINT THEOPHANO THE EMPRESS (†893/897)

2025-01-24T07:56:16+00:00

This article deals with the life of saint Theophano, Empress of Byzantium (866/867 893/897), first wife of Emperor Leo VI the Wise,
and her path to sainthood. To do this, we will use the two most complete hagiographic texts available to us, which deal with the life of Theophano and her path to holiness, putting into practice the Ἀζηλότυπον (free from jealousy) and the Ἀμνησίκακον (indulgent) through prayer and exercise. Of the aforementioned texts, the first is the work of an anonymous author who composed the hagiographic text during the reign of Emperor Leo VI, while the second, the complete hagiographic text, comes from the pen of the famous 14th-century Byzantine historian Nicephorus Gregoras. The sanctity of Saint Theophano was acquired through trials, marital infidelity and charity. In the end, her wickedness, piety, charity, and personal ordeal as a betrayed wife are balanced and rewarded by her redemption. The canonization of an empress by the official Church has always interested historians, due to her connection with political power, the social establishment of the time and the gender stereotypes she projected.