Encountering Global Orthodoxy
Over the last 30 years, the role and the position of Eastern Orthodoxy has been affected worldwide by multifaceted societal changes: the end of communism, international migration, growth of religious diversity and rigorism, secularization and globalization processes, and human rights language challenges. To this list, one has to add the recent Covid-19 pandemic which provoked numerous social, financial, political and spiritual problems, not to mention its impact on global physical and mental health, as well as the ongoing Russian invasion of Ukraine (a war between two Orthodox nations), and the ensuing energy crisis. Furthermore, if one takes also into account the rise of certain revisionist theories of history and state borders, put forth by various authoritarian regimes all over the world, and the ongoing environmental crisis, a multicolour puzzle is already in front of us, within which Orthodoxy is called to offer its witness.
It is widely recognized that for centuries, and especially after the fall of the Byzantine empire, and during the ottoman occupation, Orthodoxy has undergone a long period of theological aphasia and Babylonian captivity to western or foreign, in general, patterns of theologizing, lacking thus not only the vision but also the means to creatively engage with the developments, taken place at that time in the West (Renaissance, Reformation, Enlightenment, etc.), which have finally led to the rise of modernity. Facing up these critical circumstances, Orthodoxy persistently seemed unable to react in a creative way. Often committed in a static manner to a glorious past and a rich tradition, the majority of theologians and churches expressed an outdated understanding and interpretation of both the past and the surrounding atmosphere, expressing themselves in a way inconsistent with the ecclesial mode of being and irrelevant to the existential needs of the world.
Despite this spiritual and theological deadlock, coloured with a certain nationalistic spirit and divisions as a result of the rise of nation-states in the end of the 19th century, Orthodoxy gradually started a hesitant dialogue with the West, during the first half of the 20th century and in the context of the Russian émigré theology, trying to address the emerging dominant globalization and secularization process, and, at the same time, to assess if not receive the various achievements of modernity. Due to the famous theological call for a neo-patristic synthesis and the plea for a renewal of Orthodox theology, as well as the wider revival of biblical, patristic, liturgical and other studies in the West, Orthodox theology tentatively begun to revisit its own tradition and experience, in order to become able to construct a hermeneutical proposal that would make sense for the modern world, albeit not always with
courage and consistency. Further upheaval on all levels of human life, such as rapid technological developments, the post-truth and trans-human narrative, as well as the relativism which reigns the realm of post-modernity, seem to render urgent the discussion concerning the finding and formation of the appropriate premises in relation to a serious reconsideration of the nature, methodology, ethos, and phronema of modern Orthodox theology.
In the present day, facing such a critical situation, Orthodoxy, still remaining deeply divided, has to find the courage to rise to its full height, initiating a difficult but at the same time urgent and belated, twofold dialogue: an internal one among the various Orthodox churches and theological currents to heal past and present breaks, and overcome parochialism and collective narcissism; and an external one with the surrounding setting, with the world per se, this side of history, which radically changes in a way that begs for a deep re-lecturing of Orthodoxy’s theological premises so as to be able to finally formulate an ecumenical vision and dialogical ethos that would account for the salvation of the world and not just of an Orthodox nation, be it, the Greek, the Russian, or any other. Such a move will facilitate the other Christian traditions as well as secular bodies to dialogue with Orthodoxy in a way that goes beyond past stereotypes, as representing a solidified traditionalism, being able to recognize the breeze of the Spirit of God which still penetrates ecclesial communities opening them up to the coming Kingdom of God.
It is in this spirit that Volos Academy for Theological Studies, abiding by the tradition of critical reflection on timely theological topics organizes its activities for the current academic year 2022-2023. Among them, the 2 nd mega-conference of IOTA (January 10-15, 2023) features as an exceptional event which is hosted in Volos bringing together a great variety of Orthodox scholars and researchers worldwide, clergy and lay theologians representing versions of global Orthodoxy, fulfilling in this manner a post-conciliar premise of the Pan-Orthodox Synod of Crete (2016) to establish a permanent platform of dialogue and cooperation within the Orthodox academia. In addition, a series of events, lectures, book presentations, meetings and conferences are organized in cooperation with other Orthodox and ecumenical bodies, institutes and seminaries.
