From Romania to the Kingdom

On Monday I received in the mail a handsome and worthy volume that does honour to the outstanding inaugural conference of the International Orthodox Theological Association (IOTA) that I attended in January 2019 in Isai, Romania. That splendid conference was superbly organized by many people, but above all Paul Gavrilyuk who is also the editor of this volume: Pilgrims Toward the Kingdom: the Beginnings of the International Orthodox Theological Association (St. Paul, MN: IOTA Publications, 2020), ix+245pp+166 illustrations.  

Having contributed to, edited, and overseen the publication of numerous sets of conference proceedings over the years (including one forthcoming late this year from Peeters), I am not used to finding such a superlative example as this. Many times published in very expensive limited print runs by academic presses, and almost never illustrated, this volume, by contrast, is a large hardcover, on high-quality paper, lavishly illustrated all in colour, and with a highly detailed index as well. As a result the entire book, like the conference itself, reflects the hard work and uncompromising approach of the editor and redounds to his credit. That said, this is not in fact a book of proceedings. Many of the papers (as mine was) have already been published elsewhere.

Instead, this book begins by tracing the roots of IOTA to the Council of Crete in 2016, and to subsequent meetings thereafter, especially the Jerusalem gathering. The structure of IOTA, and its various working groups, are then detailed along with the rationale for each of the many diverse groups, from dogmatic theology to canon law to liturgy to Byzantine studies to ecumenical studies to Scripture, missiology, literature, ecology, politics, patristics, media, and on and on. 

For me it was a glorious conference not just because of the quality of papers and people there, but also because of the location. Iasi, Romania was a lovely and charming town and one day I should be glad to go back. Since I began my involvement in the ecumenical movement in Australia in 1991, where I met and for years afterwards remained friends with a young man from Romania who gave me an icon of the Theotokos I have always treasured (it sits beside my computer in my office at the university), I have wanted to get to Romania, and finally did. That we arrived the day after Christmas into a provincial city with freshly fallen snow, and abundantly decorated for the holidays, only added to my delight in the location. 

The other outstanding feature of this conference--at which I both gave a paper and was also an official ecumenical observer--was its unapologetic model of doing theology liturgically and prayerfully. We opened in the cathedral with a moleben that was wonderfully sung, walking home from which afterwards through the snow while seeing the dazzling displays of lights only adding to our liturgy after the liturgy. As I said in an interview I gave during the conference, the fact that we were doing theology liturgically, prayerfully, constitutes both a positive model for, but also a gracious rebuke of the more typical model of academic conferences where the sessions consist of nothing but lectures. 

Monks and Crusaders Together

As I have been showing on here for over a decade, interest in "the Crusades" always remains high, even if that interest rarely translates into people properly understanding these most-misunderstood of events. A recent book continues chipping away at some of these widespread and longstanding misunderstandings: Bernard Hamilton and Andrew Jotischky, Latin and Greek Monasticism in the Crusader States (Cambridge UP, 2020), 300pp.

About this book the publisher tells us this: 

Monasticism was the dominant form of religious life both in the medieval West and in the Byzantine world. Latin and Greek Monasticism in the Crusader States explores the parallel histories of monasticism in western and Byzantine traditions in the Near East in the period c.1050-1300. Bernard Hamilton and Andrew Jotischky follow the parallel histories of new Latin foundations alongside the survival and revival of Greek Orthodox monastic life under Crusader rule. Examining the involvement of monasteries in the newly founded Crusader States, the institutional organization of monasteries, the role of monastic life in shaping expressions of piety, and the literary and cultural products of monasteries, this meticulously researched survey will facilitate a new understanding of indigenous religious institutions and culture in the Crusader states.

Christian-Muslim Relations in Syria

My survey course on Eastern Christian encounters with Islam always focuses on Syria as one of several countries we examine. The course deliberately seeks to show the great diversity in those encounters, thereby disrupting the equally lazy stereotypes that Islam is always and only either hellbent on violence, or the bringer of the greatest peace and progress ever seen. 

A recent book gives us some of the most up-to-date analysis of the situation in Syria, which has of course changed dramatically starting a decade ago now with the failed "Arab spring." Prior to all the violence that "spring" brought, Syria was a place of many considerable Christian communities--Protestant, Orthodox, and Melkite Greek Catholic, inter alia, usually managing to lead decent and productive lives. But so much has changed so dramatically, and often destructively, that we need a new guide to realities on the ground. Along comes Andrew W. H. Ashdown, Christian–Muslim Relations in Syria: Historic and Contemporary Religious Dynamics in a Changing Context (Routledge, 2020), 270pp. 

About this book the publisher tells us this:

Offering an authoritative study of the plural religious landscape in modern Syria and of the diverse Christian and Muslim communities that have cohabited the country for centuries, this volume considers a wide range of cultural, religious and political issues that have impacted the interreligious dynamic, putting them in their local and wider context.

Combining fieldwork undertaken within government-held areas during the Syrian conflict with critical historical and Christian theological reflection, this research makes a significant contribution to understanding Syria’s diverse religious landscape and the multi-layered expressions of Christian-Muslim relations. It discusses the concept of sectarianism and how communal dynamics are crucial to understanding Syrian society. The complex wider issues that underlie the relationship are examined, including the roles of culture and religious leadership; and it questions whether the analytical concept of sectarianism is adequate to describe the complex communal frameworks in the Middle Eastern context. Finally, the study examines the contributions of contemporary Eastern Christian leaders to interreligious discourse, concluding that the theology and spirituality of Eastern Christianity, inhabiting the same cultural environment as Islam, is uniquely placed to play a major role in interreligious dialogue and in peace-making.

The book offers an original contribution to knowledge and understanding of the changing Christian-Muslim dynamic in Syria and the region. It should be a key resource to students, scholars and readers interested in religion, current affairs and the Middle East.

To Be Fully Divinized in Christ

Already by the time of this blog's birth, more than a decade ago now, I was noting the increasing number of books on theosis/divinization/deification. That number has continued to grow in the past few years as more and more Western Christians in particular have rightly realized and carefully shown that theosis is not just some bit of Orthodox exotica absent from the West, but found there in many and diverse ways.

A new book, by an editor and author who is no stranger to this topic, has just been published: Jared Ortiz, With All the Fullness of God: Deification in Christian Tradition (Fortress Press, 2021), 278pp. As you'll see at the link, there are Orthodox contributors to this volume alongside many Protestants and Catholics. 

About this collection the publisher tells us this:

Christians confess that Christ came to save us from sin and death. But what did he save us for? One beautiful and compelling answer to this question is that God saved us for union with him so that we might become “partakers of the divine nature” (1 Pet 2:4), what the Christian tradition has called “deification.” This term refers to a particular vision of salvation which claims that God wants to share his own divine life with us, uniting us to himself and transforming us into his likeness. While often thought to be either a heretical notion or the provenance of Eastern Orthodoxy, this book shows that deification is an integral part of Catholicism, Orthodoxy, and many Protestant denominations. Drawing on the resources of their own Christian heritages, eleven scholars share the riches of their respective traditions on the doctrine of deification. In this book , scholars and pastor-scholars from diverse Christian expressions write for both a scholarly and lay audience about what God created us to be: adopted children of God who are called, even now, to “be filled with all the fullness of God” (Eph. 3:19).

The Oxford Handbook of Ecumenical Studies

The annual "unity octave," more recently and popularly known as the Week of Prayer for Christian Unity, ends today, which is as fine a time as any to draw your attention to a forthcoming international collection from the most prestigious academic publisher in the world: The Oxford Handbook of Ecumenical Studies, eds., Geoffrey Wainwright and Paul McPartlan (OUP, June 2021), 696pp.

I was asked nearly a decade ago now to contribute a chapter, which it was my pleasure and honour to do: I wrote on The Church, showing ecumenical advances in ecclesiology. My chapter was submitted in 2012. 

The final production, however, has been so long delayed that one of the editors, Geoffrey Wainwright, died last year before this book was in print. Parts of it have been available electronically for some time, but now we shall soon have the whole thing in print, which is how God intended for books to be read. I mention all this not in any critical way whatsoever, but merely to commiserate with Prof. McPartlan, for I, too, have often been in the position he has been in, waiting on contributors to send in much-delayed chapters only to have some of them utterly disappear, submitting nothing (long may they roast in Purgatory!); others to promise and promise you a chapter, dragging things out indefinitely; and so on. 

In fact, my forthcoming Married Priests in the Catholic Church also saw its first stirrings of life back in 2012, and was, I hoped, going to be in print at least 3 years ago. But we editors are at the mercy of contributors and other forces we can only rarely, and often never, dragoon to our deadlines. So things always take much longer than one plans and hopes, leading me to the longstanding if counterintuitive realization that writing a book as solo author is always much easier and faster than editing a collection even if your overall word-count is far different. 

In any event, here is what the publisher tells us about this forthcoming collection: 

The Oxford Handbook of Ecumenical Studies is an unparalleled compendium of ecumenical history, information and reflection. With essay contributions by nearly fifty experts in their various fields, and edited by two leading international scholars, the Handbook is a major resource for all who are involved or interested in ecumenical work for reconciliation between Christians and for the unity of the Church. Its six main sections consider, respectively, the different phases of the history of the ecumenical movement from the mid-nineteenth century to the present; the ways in which leading Christian churches and traditions, Orthodox, Anglican, Methodist, Catholic, Lutheran, Reformed, Baptist, and Pentecostal, have engaged with and contributed to the movement; the achievements of ecumenical dialogue in key areas of Christian doctrine, such as Christology and ecclesiology, baptism, Eucharist and ministry, morals and mission, and the issues that remain outstanding; various ecumenical agencies and instruments, such as covenants and dialogues, the World Council of Churches, the Pontifical Council for Promoting Christian Unity and the Global Christian Forum; the progress and difficulties of ecumenism in different countries, areas and continents of the world, the UK and the USA, Africa, Asia, South America, Europe, and the Middle East, ; and finally two all-important questions are considered by scholars from various traditions: what would Christian unity look like and what is the best method for seeking it? This is a remarkably comprehensive account and assessment of one of the most outstanding features of Christian history, namely the modern ecumenical movement.

Muslim-Christian Dialogues

Forthcoming in March of this year is a book that will carefully examine some initiatives that I know Eastern Christians to have been especially involved with over the last decade or so: Contemporary Christian-Muslim Dialogue: Twenty-First Century Initiatives by Douglas Pratt (Routledge, March 2021), 232pp. About this book the publisher tells us this: 

This book introduces and examines the work of two significant 21st century Christian – Muslim dialogue initiatives – "Building Bridges" and the "Christian–Muslim Theological Forum" – and gives close attention to five theological themes that have been addressed in common by them.

An overview and analysis, including inception, development, outputs and significance, together with discussion of the select themes – community, scripture, prophecy, prayer and ethics – allows for an in-depth examination of significant contemporary Muslim and Christian scholarship on issues important to both faith communities. The result is a challenging encounter to, arguably, a widespread default presumption of irredeemable mutual hostility and inevitable mutual rejection with instances of violent extremism as a consequence.

Demonstrating the reality that deep interreligious engagement is possible between the two faiths today, this book should appeal to a wide readership, including upper undergraduate and graduate teaching as well as professionals and practitioners in the field of Christian-Muslim relations.

A History of Confession in Russia

In the late 1990s I worked as research assistant to a professor, David Perrin, who was writing an historical and philosophical analysis of the sacrament of confession. It was a fascinating summer spent researching one sacrament whose practice has changed so dramatically across time and place. 

Some of those differences will be on display mid-year in a forthcoming book. This is very advanced notice for a book I definitely want to get my hands on when it comes out, as much for the topic as the author, whom I've met once or twice at conferences over the years and who has always impressed me with the caliber of her exacting scholarship: Nadieszda Kizenko, Good for the Souls: A History of Confession in the Russian Empire (Oxford University Press, June 2021), 336pp. 

About this book the publisher tells us this:

From the moment that Tsars as well as hierarchs realized that having their subjects go to confession could make them better citizens as well as better Christians, the sacrament of penance in the Russian empire became a political tool, a devotional exercise, a means of education, and a literary genre. It defined who was Orthodox, and who was 'other.' First encouraging Russian subjects to participate in confession to improve them and to integrate them into a reforming Church and State, authorities then turned to confession to integrate converts of other nationalities. But the sacrament was not only something that state and religious authorities sought to impose on an unwilling populace. Confession could provide an opportunity for carefully crafted complaint. What state and church authorities initially imagined as a way of controlling an unruly population could be used by the same population as a way of telling their own story, or simply getting time off to attend to their inner lives.

Good for the Souls brings Russia into the rich scholarly and popular literature on confession, penance, discipline, and gender in the modern world, and in doing so opens a key window onto church, state, and society. It draws on state laws, Synodal decrees, archives, manuscript repositories, clerical guides, sermons, saints' lives, works of literature, and visual depictions of the sacrament in those books and on church iconostases. Russia, Ukraine, and Orthodox Christianity emerge both as part of the European, transatlantic religious continuum-and, in crucial ways, distinct from it.

If I can, I'll arrange an interview on here with Dr Kizenko.

St Thomas and India

Some day, please God, I might be able to make it to India. The Eastern Christian traditions in India have long remained fascinating to me along with the other religious traditions in the country (Sikhism especially), and, of course, the wonderful food. 

In the meantime, I will slake some of my interest with a new book: St. Thomas and India: Recent Research, eds. K. S. Mathew, Joseph Chacko Chennattuserry, and Antony Bungalowparambil (Fortress Press, 2020), 200pp.

About this collection the publisher tells us this:

In St. Thomas and India, renowned scholars trace the historical, religious, and cultural connections link India's Syrian Christian community with St. Thomas the Apostle. They use modern historiographical methods seek to corroborate the ancient tradition that tells of St. Thomas's missionary journey to India in the middle of the first century, in which he established seven churches in some of the major commercial centers of Malabar. From this first churches, Christianity spread throughout the region. St. Thomas in India also examines the legacy of the ancient Christianity on the Syrian community in India today, as well as exploring the various cultural and religious connections between the Syrian church in Indian and other ancient churches in the east.

Evil in Christian Dogma

The problem of evil is of course one that bedevils us all, and raises often intractable questions for us all. A new collection may help us grapple with it further. It is ecumenical in its sweep, with an Orthodox chapter by Paul Gavrilyuk whom I have interviewed and discussed on this blog over the yeras. David Luy, Matthew Levering, and George Kalantzis, eds., Evil and Creation: Historical and Constructive Essays in Christian Dogmatics (Lexham Press, 2020), 280pp. 

About this collection the publisher tells us this:

Evil is an intruder upon a world created by God and declared good. Scripture emphasizes this: laments are regularly juxtaposed with declarations of God as creator. But evil is not merely a problem for the doctrine of creation. Rather, the doctrine of creation provides a hopeful response to evil.

In Evil and Creation, David J. Luy, Matthew Levering, and George Kalantzis collect essays investigating how the doctrine of creation relates to moral and physical evil. Essayists pursue philosophical and theological analyses of evil rather than neatly solving the problem of evil itself. Including contributions from Constantine Campbell, Paul Blowers, and Paul Gavrilyuk, this volume draws upon biblical and patristic voices to produce constructive theology, considering topics ranging from vanity in Ecclesiastes and its patristic interpreters to animal suffering.

Readers will gain a broader appreciation of evil and how to faithfully respond to it as well as a renewed hope in God as creator and judge.

Body and Soul in Patristic and Byzantine Thought

For better or worse, much theology--Protestant, Catholic, and Orthodox--has for the better part of four decades now at least been rather interested in all things somatic. Along comes another volume, published just a month ago, to advance our understanding of The Unity of Body and Soul in Patristic and Byzantine Thought, eds., Anna Usacheva, Jörg Ulrich, and Siam Bhayro (Verlag Ferdinand Schoeningh, 2020), 350pp.

About this collection the publisher tells us this: 

This volume explores the long-standing tensions between such notions as soul and body, spirit and flesh, in the context of human immortality and bodily resurrection. The discussion revolves around late antique views on the resurrected human body and the relevant philosophical, medical and theological notions that formed the background for this topic. Soon after the issue of the divine-human body had been problematised by Christianity, it began to drift away from vast metaphysical deliberations into a sphere of more specialized bodily concepts, developed in ancient medicine and other natural sciences. To capture the main trends of this interdisciplinary dialogue, the contributions in this volume range from the 2nd to the 8th centuries CE, and discuss an array of figures and topics, including Justin, Origen, Bardaisan, and Gregory of Nyssa. 

Post-Soviet Russian Philosophy

One hears rather a lot about the so-called Russian Silver Age of philosophy and theology, and there is certainly no shortage of publications on the life of some outstanding Russian philosophers of the 19th and 20th centuries, including the new book about Bulgakov I noted on here last week, but what about now? How has Russian philosophy been shaping up in its post-Soviet period? A new book will give us some answers: 

Russian Philosophy in the Twenty-First Century: An Anthology, eds., Mikhail Sergeev, Alexander N. Chumakov, and Mary Theis (Brill, 2020), 444pp. 

About this collection the publisher tells us this: 

Russian Philosophy in the Twenty-First Century: An Anthology provides the English-speaking world with access to post-Soviet philosophic thought in Russia for the first time. The Anthology presents the fundamental range of contemporary philosophical problems in the works of prominent Russian thinkers. In contrast to the “single-mindedness” of Soviet-era philosophers and the bias toward Orthodox Christianity of émigré philosophers, it offers to its readers the authors’ plurality of different positions in widely diverse texts. Here one finds strictly academic philosophical works and those in an applied, pragmatic format—secular and religious—that are dedicated to complex social and political matters, to pressing cultural topics or insights into international terrorism, as well as to contemporary science and global challenges.

Sacerdotal Ministry in the Early Syriac Tradition

I have a special love for the so-called Oriental Orthodox--the Copts, Armenians, and Syriac Christians especially--and so always keep an eye out for works that highlight these venerable traditions, almost all of which have suffered more for their witness than any other Christiana in the world have or will. So I commend to you a recent hefty publication by Tanios Bou Mansour, Le ministère sacerdotal dans la tradition syriaque primitive: Aphraate, Ephrem, Jacques de Saroug et Narsaï (Brill, December 2019), 622pp. 

About this book the publisher tells us this in les deux langues officielles: 

Dans Le ministère sacerdotal dans la tradition syriaque primitive, Tanios Bou Mansour présente une analyse du sacerdoce chrétien chez quatre auteurs syriaques, Aphraate, Éphrem, Jacques et Narsaï, en l’éclairant par le sacerdoce du Christ et en le plaçant dans la continuité du sacerdoce de l’Ancien Testament. L’originalité et l’actualité de nos auteurs résident dans leur conception de l’élection, de la succession apostolique, de traits “sacerdotaux” attribués aux femmes dans la Bible, et surtout du prêtre qui, mandaté par l’Eglise, exécute l’action du Christ et de l’Esprit. 

In Le ministère sacerdotal dans la tradition syriaque primitive, Tanios Bou Mansour analyzes the Christian priesthood in four Syriac writers: Aphraate, Ephrem, Jacob of Sarug and Narsaï. Their conception of priesthood is illuminated by the Priesthood of Christ and contextualized within the continuity of the priesthood of the Old Testament. These authors’ originality and actuality lies in their conception of election, of apostolic succession, of “sacerdotal” traits attributed to women in the Bible, and especially of the priest who, commissioned by the Church, executes the action of the Christ and the Spirit.

Bulgakov on Philosophy's Tragedy

I am, I suppose, somewhat biased both because this book is about the greatest Russian thinker of the last century and is also brought out by the publisher of my own book. But do not let that latter fact detract you from recognizing, in truth, that Angelico has some of the most interesting lists today, especially in their Russian publications. So it is no surprise, but a welcome delight, to see that they recently brought out a translation of Sergius Bulgakov, The Tragedy of Philosophy, trans. Stephen Churchyard (Angelico Press, 2020), 304pp. 

With a foreword from John Milbank, Bulgakov's book, the publisher tells us:

written in 1920–1921 during one of the darkest passages of Sergij Bulgakov’s life, is a pivotal work in his career, indispensable to an understanding of the philosophical assumptions informing the mature theological trilogies of his final, Parisian period. It argues that philosophy, of whatever kind, always monologically privileges some single pole of what there is—a “substance” that is in truth constitutively triune. At the book’s center lies the idea of a Trinitarian ontology capable of resisting philosophy’s militant reductionism. Such resistance, for Bulgakov, requires a new conception of the very relationship between philosophy and theology. The Tragedy of Philosophy explores just what such a “critical antinomism” or “religious empiricism” might look like.

Christianizing Egypt

In February it will, impossibly, be 30 years (!) since I went to the World Council of Churches seventh general assembly in Canberra, Australia. It was there, as an impressionable 18-year-old finishing high-school, that I learned a big new word: syncretism. Many people were up in arms at an apparent outbreak of the same during the assembly, and there was even a contingent of tiresome whackos from (where else?) the American Bible belt protesting outside our worship tent most days, saying syncretists were going to go to hell. We found these people vaguely amusing.

But to grow up and out of such lurid fantasies is to realize that people are constantly borrowing from other cultures and traditions, no matter how much the fundamentalist freaks and the purity fetishists scream and whinge about it. As the late great Robert Taft said of liturgical history, "we're all mongrels" so, a fortiori, is this true for "religious" traditions more broadly still--and the histories of ethnic and nationalist groups as well. This is a lesson amply illustrated by histories of almost every time and place. One of my most favored examples comes from Juliet du Boulay's haunting book (discussed here), Cosmos, Life, and Liturgy in a Greek Orthodox Village.

Soon we will have an affordable version of another such book about another ancient Eastern Christian country: Egypt. First released in hardback in 2017, this book is set for paperback release in the middle of 2021: Christianizing Egypt: Syncretism and Local Worlds in Late Antiquity by David Frankfurter (Princeton University Press, June 2021), 336pp. 

About this book the publisher tells us this:

How does a culture become Christian, especially one that is heir to such ancient traditions and spectacular monuments as Egypt? This book offers a new model for envisioning the process of Christianization by looking at the construction of Christianity in the various social and creative worlds active in Egyptian culture during late antiquity.

As David Frankfurter shows, members of these different social and creative worlds came to create different forms of Christianity according to their specific interests, their traditional idioms, and their sense of what the religion could offer. Reintroducing the term “syncretism” for the inevitable and continuous process by which a religion is acculturated, the book addresses the various formations of Egyptian Christianity that developed in the domestic sphere, the worlds of holy men and saints’ shrines, the work of craftsmen and artisans, the culture of monastic scribes, and the reimagination of the landscape itself, through processions, architecture, and the potent remains of the past.

Drawing on sermons and magical texts, saints’ lives and figurines, letters and amulets, and comparisons with Christianization elsewhere in the Roman empire and beyond, Christianizing Egypt reconceives religious change—from the “conversion” of hearts and minds to the selective incorporation and application of strategies for protection, authority, and efficacy, and for imagining the environment.

On the Bicentennial of Greek Independence

Paschalis Kitromilides, as you may find here, has written a considerable number of scholarly works largely treating the relationship between "politics" and "religion," especially but not exclusively in a Greek Orthodox (and more broadly southern European) context. I have read some of his works and learned a great deal from him, not least about that perennial problem of Eastern Christian nationalism. 

Coming out, appropriately enough, on Greek independence day next year, is his latest work, co-edited with Constantinos Tsoukalas: The Greek Revolution: A Critical Dictionary (Belknap/Harvard University Press, 2021), 800pp.

About this book the publisher tells us this:

On the bicentennial of the Greek Revolution, an essential guide to the momentous war for independence of the Greeks from the Ottoman Empire.

The Greek war for independence (1821–1830) often goes missing from discussion of the Age of Revolutions. Yet the rebellion against Ottoman rule was enormously influential in its time, and its resonances are felt across modern history. The Greeks inspired others to throw off the oppression that developed in the backlash to the French Revolution. And Europeans in general were hardly blind to the sight of Christian subjects toppling Muslim rulers. In this collection of essays, Paschalis Kitromilides and Constantinos Tsoukalas bring together scholars writing on the many facets of the Greek Revolution and placing it squarely within the revolutionary age.

An impressive roster of contributors traces the revolution as it unfolded and analyzes its regional and transnational repercussions, including the Romanian and Serbian revolts that spread the spirit of the Greek uprising through the Balkans. The essays also elucidate religious and cultural dimensions of Greek nationalism, including the power of the Orthodox church. One essay looks at the triumph of the idea of a Greek “homeland,” which bound the Greek diaspora―and its financial contributions―to the revolutionary cause. Another essay examines the Ottoman response, involving a series of reforms to the imperial military and allegiance system. Noted scholars cover major figures of the revolution; events as they were interpreted in the press, art, literature, and music; and the impact of intellectual movements such as philhellenism and the Enlightenment.

Authoritative and accessible, The Greek Revolution confirms the profound political significance and long-lasting cultural legacies of a pivotal event in world history.

Muslims under Christian Rule, and Christians Under Muslim Rule

As you continue your Christmas feasting, and perhaps spending some gift cards you got, you would do well to consider this book set for release on the 30th of this month: Christians under the Crescent and Muslims under the Cross c.630 - 1923 by Luigi Andrea Berto  (Routledge, 2020), 178pp. 

About this book the publisher tells us this:

This book examines the status that rulers of one faith conferred onto their subjects belonging to a different one, how the rulers handled relationships with them, and the interactions between subjects of the Muslim and Christian religions.

The chronological arc of this volume spans from the first conquests by the Arabs in the Near East in the 630s to the exchange between Turkey and Greece, in 1923, of the Orthodox Christians and Muslims residing in their territories. Through organized topics, Berto analyzes both similarities and differences in Christian and Muslim lands and emphasizes how coexistences and conflicts took directions that were not always inevitable. Primary sources are used to examine the mentality of those who composed them and of their audiences. In doing so, the book considers the nuances and all the features of the multifaceted experiences of Christian subjects under Muslim rule and of Muslim subjects under Christian rule.

Christians under the Crescent and Muslims under the Cross is the ideal resource for upper-level undergraduates, postgraduates, and scholars interested in the relationships between Christians and Muslims, religious minorities, and the Near East and the Mediterranean from the Middle Ages to the early twentieth century.

The Monasteries and Churches of Moldavia

Forthcoming early next year is a book that looks to be rewarding indeed to peruse and soak up vicariously the artistic splendors and Revelations of Byzantium: The Monasteries and Painted Churches of Northern Moldavia by Octavian Ion Penda (Illustrator), Alan Ogden  (Centre for Romanian Studies, 2021), 288pp. 

About this book the publisher tells us this: 

The monasteries and painted churches of Moldavia stand today as a testament to the rich cultural and spiritual heritage of the Romanian people. As the Romanians living in the historical provinces of Wallachia, Moldavia, and Transylvania, which today form modern Romania, struggled to maintain their autonomy against Ottoman expansion, their relative freedom allowed them to express themselves both artistically and culturally. Among their most remarkable creations are the monasteries and painted churches of Moldavia, in northeastern Romania, the subjects of this book. These monuments, unique in the world, reflect a cultural legacy inherited from Byzantium and the Roman Empire.

The Multitudes of the Nations

The revanchist and racist politics of too many so-called Christians in this country, especially among evangelicals and Roman Catholics, is a source of revulsion and scandal. But it is not new. 

There is a longstanding expectation among such groups that Christians are always and only white suburban members of the middle and upper classes who drive to churches with massive parking lots in the better parts of town for services only in English, lasting no more than 75 minutes in tastefully and comfortably appointed buildings wanting nothing by way of air conditioning, wifi, etc. The idea that Christians might be poor, of darker colours, and diverse races, attending liturgies in ancient languages in iconographically resplendent churches of antique lineage is unfathomable to such Americans as I have described. After more than a dozen years of trying to introduce Eastern Christianity to Americans, I can report that none of the above is remotely unjustified as a generalization, but is in fact a very closely, if not unanimously, held view among my students at least. 

It is to them, and so many others, that a new book must come as a shock, which I can only welcome: Vince Bantu, A Multitude of All Peoples: Engaging Ancient Christianity's Global Identity (IVP Academic, 2020), 256pp. 

About this book the publisher tells us this:

Christianity is not becoming a global religion. It has always been a global religion. The early Christian movement spread from Jerusalem in every direction, taking on local cultural expression all around the ancient world. So why do so many people see Christianity as a primarily Western, white religion? In A Multitude of All Peoples, Vince Bantu surveys the geographic range of the early church's history, revealing an alternate, more accurate narrative to that of Christianity as a product of the Western world. He begins by investigating the historical roots of the Western cultural captivity of the church, from the conversion of Constantine to the rise of European Christian empires. He then shifts focus to the too-often-forgotten concurrent development of diverse expressions of Christianity across Africa, the Middle East, and Asia. In the process, Bantu removes obstacles to contemporary missiological efforts. Focusing on the necessity for contextualization and indigenous leadership in effective Christian mission, he draws out practical lessons for intercultural communication of the gospel. Healing the wounds of racism, imperialism, and colonialism will be possible only with renewed attention to the marginalized voices of the historic global church. The full story of early Christianity makes clear that, as the apostle Peter said, "God does not show favoritism, but accepts those from every people who fear him and do what is right."

Histories of Christian-Muslim Relations

Twenty years after the first edition of a useful and accessible book, we have now a second: Hugh Goddard,  A History of Christian-Muslim Relations, 2nd ed. (Edinburgh University Press, 2020), 240pp. About this book the publisher tells us the following:

Christians and Muslims comprise the world’s two largest religious communities. This book looks at the history of their relationship – part peaceful co-existence and part violent confrontation – from their first encounters in the medieval period up to the present. It emphasises the theological, cultural and political context in which perceptions and attitudes have developed and gives a depth of historical insight to the complex current Christian–Muslim interactions across the globe.

And then, continuing on in this excellent series, which no serious library should be without, is a very hefty volume (more suited for scholars than Goddard) by David Thomas, Christian-Muslim Relations. A Bibliographical History Volume 14 Central and Eastern Europe (1700-1800) (Brill, 2020), 730pp. 

About this latest installment, the publisher tells us this:

Christian-Muslim Relations, a Bibliographical History Volume 14 (CMR 14) covering Central and Eastern Europe in the period 1700-1800 is a further volume in a general history of relations between the two faiths from the 7th century to the early 20th century. It comprises a series of introductory essays and also the main body of detailed entries which treat all the works, surviving or lost, that have been recorded. These entries provide biographical details of the authors, descriptions and assessments of the works themselves, and complete accounts of manuscripts, editions, translations and studies. The result of collaboration between numerous leading scholars, CMR 14, along with the other volumes in this series, is intended as a basic tool for research in Christian-Muslim relations.

Clerical Continence in England and Byzantium

Western apologists for celibacy, desperate to cover over the well-documented holes in their bogus and increasingly desperate apologias for that discipline, like tendentiously to play around with certain bits of canonical legislation to make the claim that continence is required of all clerics, and always has been, and the East gets it wrong, etc. This tedious clap-trap, subject to a royal rubbishing in my forthcoming Married Priests in the Catholic Church, by top-drawer historians without axes to grind, is given further scrutiny in this new book: Clerical Continence in Twelfth-Century England and Byzantium: Property, Family, and Purity Maroula Perisanidi (Routledge, 2020), 204pp. 

About this book the publisher tells us this:

Why did the medieval West condemn clerical marriage as an abomination while the Byzantine Church affirmed its sanctifying nature? This book brings together ecclesiastical, legal, social, and cultural history in order to examine how Byzantine and Western medieval ecclesiastics made sense of their different rules of clerical continence. Western ecclesiastics condemned clerical marriage for three key reasons: married clerics could alienate ecclesiastical property for the sake of their families; they could secure careers in the Church for their sons, restricting ecclesiastical positions and lands to specific families; and they could pollute the sacred by officiating after having had sex with their wives. A comparative study shows that these offending risk factors were absent in twelfth-century Byzantium: clerics below the episcopate did not have enough access to ecclesiastical resources to put the Church at financial risk; clerical dynasties were understood within a wider frame of valued friendship networks; and sex within clerical marriage was never called impure in canon law, as there was little drive to use pollution discourses to separate clergy and laity. These facts are symptomatic of a much wider difference between West and East, impinging on ideas about social order, moral authority, and reform.

Problems in Balkan Historiographies after Byzantium

The long-lasting, if conflicted, imprint left by "Byzantium"--both real and imagined--is itself a topic worthy of further consideration in any number of ways. In September of this year, we had one such way from the hand of Dimitris Stamatopoulos, Byzantium after the Nation: The Problem of Continuity in Balkan Historiographies (Central European University Press, 2020), 330pp.  

About this book the publisher tells us this:

Dimitris Stamatopoulos undertakes the first systematic comparison of the dominant ethnic historiographic models and divergences elaborated by Greek, Bulgarian, Serbian, Albanian, Romanian, Turkish, and Russian intellectuals with reference to the ambiguous inheritance of Byzantium. The title alludes to the seminal work of Nicolae Iorga in the 1930s, Byzantium after Byzantium, that argued for the continuity between the Byzantine and the Ottoman empires. The idea of the continuity of empires became a kind of touchstone for national historiographies. Rival Balkan nationalisms engaged in a "war of interpretation" as to the nature of Byzantium, assuming different positions of adoption or rejection of its imperial model and leading to various schemes of continuity in each national historiographic canon.

Stamatopoulos discusses what Byzantium represented for nineteenth- and twentieth-century scholars and how their perceptions related to their treatment of the imperial model: whether a different perception of the medieval Byzantine period prevailed in the Greek national center as opposed to Constantinople; how nineteenth-century Balkan nationalists and Russian scholars used Byzantium to invent their own medieval period (and, by extension, their own antiquity); and finally, whether there exist continuities or discontinuities in these modes of making ideological use of the past.

Abuse and Lies in the Catholic Church

Does anyone have any patience left for yet another article, report, story, book about the sex abuse crisis in the Catholic Church? How many have we had in the last three months alone? The McCarrick Report (which "psychological disaster" I addressed here), the English-Welsh bishops' report, the attorney general's report on the Diocese of Buffalo, and at least two others I have seen. We've had such reports going back forty years and more at this point, and nothing has changed. Has anyone the slightest faith left that this will ever be seriously addressed? Does anyone for a moment remain so fatuous as to think bishops will ever really change? Who amongst us has been able to resist the thought that the entire episcopate is simply protecting their monopoly on power like a bunch of neighborhood gangsters? 

For those who have the stomach and the patience to read another book about the problem, Routledge has just come out with The Abuse of Minors in the Catholic Church: Dismantling the Culture of Cover Ups, eds., Anthony J. Blasi and Lluis Oviedo (Routledge, 2020), 288pp. We are offered the following description and table of contents (from which, I note without surprise, that once more any consideration of structural problems in the Church, which I alone seem to have taken seriously enough to write a book about, are absent): 

This book offers an academically rigorous examination of the biological, psychological, social and ecclesiastical processes that allowed sexual abuse in the Catholic Church to happen and then be covered up. The collected essays provide a means to better assess systemic wrongdoing in religious institutions, so that they can be more effectively held to account.

An international team of contributors apply a necessarily multi-disciplinary approach to this difficult subject. Chapters look closely at the sexual abuse of minors by Roman Catholic clerics, explaining the complexity of this issue, which cannot be reduced to simple misconduct, sexual deviation, or a management failure alone. The book will help the reader to better understand the social, organizational, and cultural processes in the Church over recent decades, as well as the intricate world of beliefs, moral rules, and behaviours. It concludes with some strategies for change at the individual and corporate levels that will better ensure safeguarding within the Catholic Church and its affiliate institutions. 　

This multifaceted study gives a nuanced analysis of this huge organizational failure and offers recommendations for effective ways of preventing it in the future. As such, it will be of keen interest to scholars of Religious Studies, Sociology of Religion, Psychology, Psychiatry, Legal Studies, Ethics, Anthropology, Cultural Studies, History, and Theology.

Table of Contents: 

Introduction

1 Sexual Abuse of Young Boys in the RomanCatholic Church: An Insider Clinician’s Academic Perspective

Jay Feierman

2 For a Sociology of Pederasty in Catholic Clergy

Javier Elzo

3 Does Faulty Theology Play a Role in the Abuse Crisis?

Lluis Oviedo

4 The Role of Informal Networks in the Coverup of Clerical Sex Abuse

Anthony J. Pogorelc

5 From Causes toward Stratagems and Theological Considerations

Anthony J. Blasi

6 Has Canon Law Solved Any of the Challenges of the Sexual Abuse Crisis?

Patricia M. Dugan

7 Clergy Sex Abuse Litigation: Attribution of Responsibility to Religious Entities by Civil Courts

Nicolás Zambrana-Tévar

8 Sexual Abuse and Clerical Homosexuality: Notes on an Enigmatic Context

Dominikus Kraschl

9 Conclusion: Trying to Learn Some Lessons and Correct Past Mistakes

Anthony J. Blasi and Lluis Oviedo

Contributors

Routledge Handbook of Early Christian Philosophy

With sections on themes, schools, doctrines, and individuals--including Ps-Denys, Justin the Philosopher/Martyr, Clement of Alexandria, Evagrius, Gregory of Nyssa, Augustine, and other luminaries--and chapters by such prominent Orthodox scholars as Andrew Louth, this hefty collection looks very rich indeed: Mark Edwards, ed., The Routledge Handbook of Early Christian Philosophy (Routledge, 2020), 670pp.

The publisher tells us this about the book, released just last week:

This volume offers the most comprehensive survey available of the philosophical background to the works of early Christian writers and the development of early Christian doctrine.

It examines how the same philosophical questions were approached by Christian and pagan thinkers; the philosophical element in Christian doctrines; the interaction of particular philosophies with Christian thought; and the constructive use of existing philosophies by all Christian thinkers of late antiquity. While most studies of ancient Christian writers and the development of early Christian doctrine make some reference to the philosophic background, this is often of an anecdotal character, and does not enable the reader to determine whether the likenesses are deep or superficial, or how pervasively one particular philosopher may have influenced Christian thought. This volume is designed to provide not only a body of facts more compendious than can be found elsewhere, but the contextual information which will enable readers to judge or clarify the statements that they encounter in works of more limited scope.

With contributions by an international group of experts in both philosophy and Christian thought, this is an invaluable resource for scholars of early Christianity, Late Antiquity and ancient philosophy alike.

Clement of Alexandria

Originally published more than twenty years ago, just last month an electronic version of this book was released: Making Christians: Clement of Alexandria and the Rhetoric of Legitimacy by Denise Kimber Buell (Princeton University Press, 2020), 224pp.

Clement remains, as I noted on here some time back, a very intriguing figure who sits ambivalently in many Christian traditions and calendars. About him and this book the publisher tells us this:

How did second-century Christians vie with each other in seeking to produce an authoritative discourse of Christian identity? In this innovative book, Denise Buell argues that many early Christians deployed the metaphors of procreation and kinship in the struggle over claims to represent the truth of Christian interpretation, practice, and doctrine. In particular, she examines the intriguing works of the influential theologian Clement of Alexandria (ca. 150-210 c.e.), for whom cultural assumptions about procreation and kinship played an important role in defining which Christians have the proper authority to teach, and which kinds of knowledge are authentic.

Buell argues that metaphors of procreation and kinship can serve to make power differentials appear natural. She shows that early Christian authors recognized this and often turned to such metaphors to mark their own positions as legitimate and marginalize others as false. Attention to the functions of this language offers a way out of the trap of reconstructing the development of early Christianity along the axes of “heresy” and “orthodoxy,” while not denying that early Christians employed this binary. Ultimately, Buell argues, strategic use of kinship language encouraged conformity over diversity and had a long lasting effect both on Christian thought and on the historiography of early Christianity.

Aperceptive and closely argued contribution to early Christian studies, Making Christians also branches out to the areas of kinship studies and the social construction of gender.

IOTA's Acta:

After years of wanting to get to Romania, I made it in January 2019 for the inaugural conference of the International Orthodox Theological Association, where I both gave a paper and was also an official ecumenical observer. We arrived the day after Christmas on the old calendar into the charming provincial town of Iași, which was wonderfully ablaze with Christmas lights and decorations and a lovely covering of fresh snow.

The conference was a rich and impressive affair thanks to Paul Gavrilyuk and others. Now he and they have brought out the first volume of proceedings: Pilgrims toward the Kingdom: The Beginnings of the International Orthodox Theological Association (IOTA Publications, 2020), 256pp.

About this collection, we are told this: 

Responding to the call of the conciliar spirit and seeking to help the Orthodox Church address the challenges of our times, the International Orthodox Theological Association (IOTA) was founded in 2017. It first met in Iași, Romania in 2019 for its inaugural conference with over 300 scholars in attendance. Pilgrims toward the Kingdom: The Beginnings of the International Orthodox Theological Association, the first release from IOTA Publications, celebrates these accomplishments and chronicles the history of IOTA. It includes vision statements from IOTA’s 25 thematic groups, the full conference program from Iași, the conference keynote address by Metropolitan Kallistos (Ware), and 166 full-color photographs.