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Summary. This article is an attempt to explore the relationship between Orthodoxy
and democracy, arguing that such an analysis is necessary given both the current state
of confusion of political thought in Orthodox theology and the presence of the Ortho
dox Church in Eastern Europe and within American society. Furthermore, the article
successfully demonstrates that the Byzantine legacy has shaped the Orthodox debate
over church-state relations, particularly that between two Orthodox ethicists, Stanley
Harakas and Vigen Guroian. It has also led to confusing and contradictory responses
of the Orthodox churches facing contemporary problems. For Harakas, the sympho
nia that existed between the church and the monarchical state during the period of the
Byzantine Empire constitutes the paradigm for Orthodox understandings of churchstate relations, whatever form the state may assume. In relations of symphonia the
Church and State cooperate as parts of an organic whole in the fulfillment of their pur
poses, each supporting and strengthening the other without this causing subordination
of the one to the other. For Guroian, the Byzantine model of symphonia is an inhe
rently accommodationist approach to church-state relations in which the true nature of
the church is sacrificed to the interests of the state. Guroian understands the church as
an eschatological community in and through the Eucharist, and this particular under
standing defines the churchs mission in the world. Because of this understanding of
church for Guroian, it would be a betrayal of the Orthodox Churchs true nature if it
were reduced to a functionalist role vis--vis the state or another denomination along
side others. Aristotle Papanikolaou argues that Orthodox acceptance of democracy,
participation in democratic institutions, and commitment to the common good are not
contradictory to Guroians understanding of the church but, rather, are its natural re
sult. This is not symphonia but simply a positive theological justification of a particu
lar form of government. Orthodox thought, particularly its Eucharistic ecclesiology
and its doctrine of the Trinity, has the greatest affinity with communitarian understan
dings of democracy. Insofar as both attempt to grapple with what it means to exist as a
unity-in-diver sity and how to give form to the simultaneity of the one and the many, a fru
itful and constructive conversation should ensue between these two streams of thought.

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