ORTHODOXY IN THE CONTEMPORARY WORLD By Spyros Tsitsigkos "This faith sustained the globe" (Synodic of the 7th ecumenical

Synod). By saying ortho-doxy1 we do not mean a precious museum piece (Traditionalism) or a folk manner but a special (thanking-Eucharist, glorifying-doxology) lifestyle - way2 (a tradition living and non-static). It concerns the right (in the Greek language the right is derived from standing up - raising etymologically) way in contrast to heresy. Great Fathers of the Church had experienced (empirical Ecclesiology3) and taught it4. The One Orthodox and Apostolic5 Church, with institution of five Patriarchates (corresponded with the five senses), started to find itself (identity) mainly after the Schism between Eastern and Catholic Church during the Byzantine period6, and then in the future it took more or less Grecian tinge7. The characteristics8 of Orthodoxy may be classified according to various categories. As for the creed (dogma), Orthodoxy keeps up the (ancient-Hellenic) moderation ("being on a tight-rope") between the excesses of Roman-Catholic Church (Legalism-Verrechtlichung) and Protestantism (secularism-veweltlichung). So, Orthodox Church is neither someone administrative organisation (institution), nor someone cultural association (intellectualism) but a medicinal commune. Orthodoxy, for the duration of the its two thousandth course (witness), firmly is concerned with eternal principles of freedom, equality and justice. Because of this, Orthodoxy is "open" to research as well as to dialogue9 with every philosophy, ideology, religion or denomination. One consequence of this is existence of lay Theologians. Above all, the most significant element of Orthodoxy, that even nonOrthodox Christians have recognised, must be the collective - synodic10 (communal), in combination with personal - distinctive (Unitas Multiplex), its character (e.g. monasteries, convents, charitable institutions etc.), that was forged in period of Turkish domination. This social structure, for obvious reasons, affects, also, political function that is characterised by polyphony of democracy. Finally, where anybody can evidently to get an insight into the differences in another Christian denominations is, to be sure, the Worship (sacrament Mysteriology, prayer and repentance) with symbolic (Byzantine) Hagiographyiconography (that leads to reduction and devoutness) and phonetics (Byzantine) music11. Orthodoxy boasts about preserving-maintaining (but not conserving Conservatism), except the necessary adaptations to modern civilisation, the most ancient ritual Ceremonial of Eastern Church. Orthodoxy, by its nature as society of persons, is relationship. Orthodoxy because historical reasons (wars and various other tribulations) turned in on itself, furthermore assuming, more than necessary, a nationalistic - localistic character12. Nowadays, by inspired leading of Ecumenical throne, Orthodoxy comes out of obscurity, and converses with all the people13. This change did not occur suddenly; its seeds there were always. Landmark there was the patriarchy of Athenagoras14. Ecumenical Patriarchate, taking, by its

nature, cath-olic15 and increasing interest in One, Holy and Apostolic Church of Christ on earth, was always vehicle of "ecumenicality"16 but not whichever GraecoChristian Fundamentalism17. Nevertheless, "ecumenicality" does not mean (humanistic) Ecumenism18. These days, as it seems that NEW ORDER of things dominates, momentous changes occur to all over the world, in particular in Balkan peninsula, (primitive, mythological and pagan) para-religions, pantheism of (oriental) religions revive, Western Christianism has been secularised as well as thousands of ideologies and heresies inundate the world, Orthodoxy was impossible to remain uncommunicative and inoperative in view of the entrapping of Islamic and Papal Imperialism19. It constitutes encouraging sign that Greece, as two authentic Gallup polls which took place here showed, continues to be the most have been religious country of Europe20. On the other hand, the times do not "stick" aphorisms and human authorities. So, every inter-religious and inter-Christian dialogue has to be conducted in a spirit of candour, charity and humbleness. Orthodoxy, pre-eminently, is the Church of Resurrection and joy21. As Orthodox we hope; and we hope to be continued the "opening" of Orthodoxy in the world "until we all attain to the unity inherent in our faith and in our knowledge of the Son of God" (Eph. 4, 13)22. The consequences, which be expected that will take place in Europe and all over the world by one "Orthodox" christianisation ("reorthodoxisation"), will be for the benefit of man and culture. Out of Orthodoxy Prometheus (Prisoner) continues to be a symbol of man who is unable to be free under his own steam from the bondage to his passions, and to restore unity and harmony in his split (dissociative) and contradictory (conflictual) personality.

About negative definition of the "indefinite" of Orthodoxy see . T h e o d o r o u, I ousia tis Ortodoxias, en Athinais 1961, Patr. V a r t h o l o m a i o u, "I kataxiosi tou paradoxou", in journal <Grigorios o Palamas>, 62 (1979), pp. 89-90, G. D. M e t a l l i n o u, " einai Orthodoxia", in newspaper <Orth. Typos>, 20/6/1980, Metropol. V a r n a v a, "I Orthodoxia kai imeis", in journal <EKKLHSIA>, ar. 7, 1 April. 1981, pp. 129-133. 2 See K. W a r e, ortodoxos Dromos, Athina 1983. 3 See Archb. of Australia S t y l i a n o u, "a sin kai ta plin tis Ortodoxias eis ton neoteron kosmon", in: III tomo Epistimonikis Parousias Estias Theologon Chalkis, en Athinais 1994, p. 574. 4 See P. E v d o k i m o v, L' Orthodoxie, 1965, trans. . . Mourtzopoulou, ed. V. Rigopoulou, Thessaloniki 1972. 5 See P. . r e m p e l a, I adolos Apostollikotis tis Ellinikis Ortodoxias, Athinai 1968. 6 See O. C l e m n t, Vizantio kai Christianismos, thina 1985. 7 See G. F l o r o v s k y, The Christian Hellenism in journal <Orthodoxos Paratiritis>, etos 23, ar. 442, pp. 9-10, . a v a r n o u, llas kai Orthodoxia, THI 1987, G. e t a l l i n o u, rthodoxia kai ellinikotita, thina 1987, D. . P a p a t h a n a s o p o u l o u, "rtodoxia kai eoelliniki tautotis", in journal <LIS>, ar. 12, 1/15 September 1989, pp. 503-505. 8 See P. . p r a t s i o t o u, Peri ton themeliodon arhon kai gnorismaton tis ortodoxou Ekklisias, thinai 1937, . . a r m i r i, "Charaktiristika tina gnorismata tis Ortodoxou Theologias" (offprint journal LIS), thinai 1982. 9 For more about relation between Christianism and Culture see A. D u e c k, "On living in Athens: Models of relating psychology, church and culture", in <Journal of Psychology and Christianity>, 8, 1 (1989), pp. 5-18, S. . s i t s i g k u, "Paideia kai politismos sto fos tis Theologias" (offprint journal LIS), THI 1994. 10 See P. . M p u m i, "o alathito kritirio tis Orthodoxias", in journal <O>, 1 (1989), pp. 36-50. 11 See F. H e i l e r, Urkirche und Ostkirche, Mnchen 1937, p. 334. 12 See A. H a r n a c k, I Anatoliki orthodoxi Ekklisia, transl. application S. Agouridi, THI 1978, V. S t a v r i d u, "Orthodoxia", in: Thrisk. & Ithiki Encycl., t. 9, p. 950, Ch. G i a n n a r a, I krisi tis profitias, thina 1978, pp. 49 ., 72 ff. 13 See G. L y m u r i, "I ekklisiologiki enopoios diastasis tou Oikoumenikou Patriarchiou en ti Orthodoxia simeron", in journal <LIS>, ar. 17, 15 vember 1995, p. 715 ., "Genithito to thelima Sou - I apostoli tis Orthodoxias simera" (Sinedrio Ierapostolis kai evaggelismou orthodoxon kai Anatolikon orthodoxon mi-Chalkidonion Ekklision), eaplis (Thessaloniki), 15-24 April 1988. 14 See Archb. of Australia S t y l i a n o u, " Patriarchis Athinagoras kai ai Diorthodoxoi Scheseis", in: epi mnimosyno tomo <Athinagoras Oikoumenikos Patriarchis, Ipeirotis>, Ioannina 1975. 15 See Ch. G i a n n a r a, I krisi tis profitias, p. 119 ff. 16 See S. S. p i l a l i, I oikoumeniki apostoli tis Orthodoxias, TI 1970. 17 Apart from that (authentic) Hellenism does not be identified with neither (idolatrous) Greek antiquity nor geographical nationalism; it, according to Isocrates, is construed spiritually-educationally: "ai mallon Ellinas kaleisthai tous tis paideuseos tis imeteras i tous tis koinis fyseos metehontas" (Panigirikos, 13, 50). So, words of Russian professor L. Zander are verified, that "Orthodoxy in Greece is located in its house". 18 See . R o m a n i d o u, "The unitate movement and the popular Ecumenism", in journal <The Orthodox Witness>, February 1966, . T h e o d o r o u, I Orthodoxia chthes kai simeron, thinai 1973, p. 17, I. P o p o v i t s, I orthodoxos Ekklisia kai o Oikoumenismos, Thessaloniki 1974. For more about the problem of relation between Church and churches see G. . G a l i t i, "I kklisia kai oi Ekklisies", in journal <Grigorios o Palamas>, 755 (1994), pp. 529-550. 19 See "The Orthodox world facing a world in transformation", in <JESUS CHRIST IN A CHANGING WORLD>, RATTVIK 68, 7th General assembly, pp. 25-33. 20 See newspaper <THIRI>, 27/8/1995, p. 8. 21 See E. B e n z, Geist und Leben der Ostkirche, Hamburg 1957, p. 173. 22 See . P e s m a z o g l o u, "I orthodoxia sto sychrono kosmo", in newspaper VI, 24 September 1995.