Perspectief 2016-34

Perspectie 42 Viorel Coman MA one of these theological elements that have been given serious attention in Orthodox theology since the beginning of the past century, especially by theologians such as Sergius Bulgakov, Paul Florensky, 18 and Dumitru Stăniloae. Once integrated into the Trinitarian model of Orthodox theology, Augustine’s motif has been reconfigured by Eastern theologians in accordance to the non- filioquist pattern, but the benefit of this incorporation lies in the fact that Orthodox theologians went beyond the rigid Trinitarian monopatrism and explored the eternal relationship between the Son and the Holy Spirit in order to advance the dialogue on the dividing issue of the Spirit’s eternal procession. This was an example of Orthodoxy as rather receiving than giving. 19 All these examples show that divisions and tensions existing between Churches can be attenuated as long as these Churches remain in conversation and dialogue, ready to give and receive at the same time. The ghettoization and the sense of self-sufficiency of a Church go against the message of Christ, who prayed for the unity of Christians (Jn. 17:21). As John Meyendorff pointed out, if we refuse to learn, to listen, to be concerned with the life and beliefs of other Christians, we will not only miss much ourselves, but we will also be unfaithful to Christ’s commandment of love. 20 Christianity is always open and inclusive, never something closed and exclusive. Today the principle of learning and receiving from our fellow Christians is also a vital task, especially given the many issues that confront contemporary society and ask for our common solutions. As metropolitan Kallistos Ware has pointed out in an article he wrote on receptive ecumenism, there is a series of themes and questions that we all (Orthodox, Catholics, and Protestants) must explore in common and gain mutual enrichment from one another in this process: questions related to ecology, anthropology, gender issues, homosexuality, women ordination, bioethics, and, I can add, science. 21 The effort to offer a common Christian response to these contemporary 18 Michael A. Meerson, The Trinity of Love in Modern Russian Theology: The Love Paradigm and the Retrieval of Western Medieval Love Mysticism in Modern Russian Trinitarian Thought (from Solovyov to Bulgakov) (Quincy, IL: Franciscan Press, 1998). 19 Viorel Coman, “Le Saint-Esprit comme liaison de l'amour éternel entre le Père et le Fils: un cas de ‘sobornicité ouverte’ dans la théologie orthodoxe moderne”, in : Irenikon 89:1 (2016): 25-51. 20 John Meyendorff, Witness to the World (Crestwood, NY: St. Vladimir’s Seminary Press, 1987), 13. 21 Kallistos Ware, “Receptive Ecumenism: An Orthodox Perspective”, in: Louvain Studies 33:1-2 (2008): 46- 53.