Positions Towards a Multiple Knowledge of God

CEU eTD Collection In partial fulfillment of the requirements for the degree of ofArts Master the degreeof for fulfillment oftherequirements In partial POSITIONS TOWARDS AMULTIPLE KNOWLEDGE

OF GOD EXPERIENCE AN ORTHODOX IN Department of Sociology and Social Anthropology Social ofSociology and Department : INTERPRETING THERELIGIOUS Central European University Central European Carmen Budapest, Hungary Submitted to

Maria By 2015

Supervisors: Supervisors: Manea

Prof. MarianneSaghy Prof. CHURCH Prof. Vlad Naumescu Prof. Vlad

CEU eTD Collection and inself spirituality ofethnography an in faults, its all albeit experiment, an as marked be could work this p His manifests He as is, He as God of own understanding their show to (Budapest) monastery Romanian the of members the by used language and practices religious experiences, the of reading subsequent the and God about step ingetting explanations, didanthropology makeasignificant studies. closer totheological the to emotions and experiences beliefs, Evans of writings the with Only theology. and anthropology between breach a kept and religion on British “intellectualist” the of foundations anth belief and political ethical, The standpoints. scholarl a and Durkheim and b opened path classical a between divided as outcomes, and methods their essentializing ropology of religion had a strong impact on the subsequent development of development of subsequent on the a strongimpact had religion ropology of - rthr, ay oga ad h efrs f itr n Eih Turner Edith and Victor of efforts the and Douglas Mary Pritchard,

C These will all be contrasted with my own positi own my with contrasted be all will These

y traditions by traditions y ret debate urrent - reflexivity.

modern s contest

n eiiu kolde ol b caatrzd wt te ik of risk the with characterized, be could knowledge religious on ing edny o ul pr te his f 19 of chains the apart pull to tendency resence or resence

their methodological foundations and/or re and/or foundations methodological their ABSTRACT

as attention of anthropology beside phenomenological phenomenological beside anthropology of attention He makes himself knowable to the believer. Thus, believer. the to knowable himself makes He

onality in what concerns the knowledge the concerns what in onality

n ery 20 early and

ligious and ethical and ligious o rn Christian bring to the social s the social th

y Weber y century tudies i

CEU eTD Collection Naumescu foraccep and Vlad mostmy MarianneSaghygratificationsincereI would to beliefs. Lastly, liketoexpress du Moreover, text. this writing while follow to had of months I that road the clearly more these see to me enabled encouragements and words inspiring His research. during supportive and patient was who and monastery the at fieldwork do who Nicholas Father to also goes gratitude deep My thesis. this write to courage me give to failed never which support moral huge her for as well as process writing the ring long debates such delicate such debates long ring

I am grateful to my friend and colleague Oana Fuica for her valuable ideas shared along shared ideas valuable her for Fuica Oana colleague and friend my to grateful am I

ting to supervise for tosupervise myand work and their valuablecomments ting benevolence. ACKNOWLEDGMENTS

issues as our interaction with God and in addressing my own my addressing in and God with interaction our as issues

I appreciate the time he spent in explaining explaining in spent he time the appreciate I

accepted my request to to request my accepted ii

CEU eTD Collection

Contents

REFERENCES Appendix2 Appendix1 Conclusions 2.Chapter Knowing God through the ethnographic field 1.ChapterSocial scientific positionsknowledge onthe aboutGod Introduction ACKNOWLEDGMENTS ABSTRACT 2.3 Theknowledge felt of God 2. 2.1 Positionthe in field 1.2 Influential traditions in theanthropologyof religion 1.1 Asketchof theconceptual framework employed 2 II trust makemyselfobscure. Theparadoxicalknowledge God of

......

51 48 47 45 27 25 20 20 10 iii

7 7 1 ii

CEU eTD Collection monastery. It could b rather could It monastery. Orthodoxy) to converted Hungarians community outside the national borders triggered my curiosity to look further especially into the into especially further look to curiosity my triggered borders national the outside community Orthodox Romanian a of existence The community. monastic diasporic the form to Budapest th for confessor and priest monk one and nuns three monastery, the of members four The Government. Romanian the and Patriarchate) Romanian Ro the by gathered funds the to years thanks five last the in accelerated only was which reconstruction of process slow a begun had monastery the 1989, in reclaimed being After monastery. and chapel Orthodox Romanian a as the 1900s Since from Transylvania. Romanian students Orthodox to support financial give to dedicated principally latter the Foundation, Gojdu Emanoil the of was community church independent new a century a after that determined members Greek and Romanian the between dissension Aromanian and Greek Romanian, the monastery is a focal place where national values are enhanced, but, most of all, where everyone where all, of most but, enhanced, are values national where place focal a is monastery getthe possibility intothespiritual lifeofth to aninsight envisioned I identity, Christian strong a create also which values Orthodox to adhesion profound a of consists component nationalistic Romanian the because And, members. its of life religious 1 In 1791 was founded on the banks of the Danube an Orthodox church which represented which church Orthodox an Danube the of banks the on founded was 1791 In Into the diaspora, the Romanian community Romanian the diaspora, the Into

The notion of “community” that I use refers not to a fixed ethnic and religious group religious and ethnic fixed a to not refers use I that “community” of notion The e envisioned as a project which takes time and effort. and effort. takes time a project which as e envisioned

e nuns and the rest of the community the of rest the and nuns e (Father Nicholas) (Father

bt oe o cniuu poes f gopn” rud h Romanian the around “grouping” of process continuous a to more but ,

established in the in established

Introduction omnte existent communities manian Orthodox See in Hungary (member of the the of (member Hungary in See Orthodox manian -

the latter also performing the responsibilities of a of responsibilities the performing also latter the 1

gravitates around an Orthodox church. The church. Orthodox an around gravitates center of Budapest in one of the buildings the of one in Budapest of center

e churchand itsreligious practices. e

t that at came less than five years ago in ago years five than less came

till today the edifice functioned functioned edifice today the till

ie n uaet The Budapest. in time

(few of them are them of (few

and and 1

CEU eTD Collection notion of “ of notion soci diaspora diverse its with time same the Fathers At Christian the of 320). writings 2000: the from (Baumann, vanish to began term the century, fourth the ho real its and Earth on community Christian the of character disseminated the show to notion meanings of set a cover to began gradually it Jews, the to reference with Septuagint the in coined first was term the although Yet, spread. to or scatter ofone’snationalvalues)Romanian (who citizen becomes conscious life religious diasporic ide the asked, questions the affect might this how and field ethnographic the in place own my for as position individual the for look to importance the up clear und and definition own his/her seeks mn tee hw i i te ecnae f hs wo ted hrh evcs eual. The regularly. services Church attend who those of percentage the is big how these, among and, Orthodox be to themselves declare actually them of many how say to hard is It Budapest. FatherNicholas. likewise a form to a strong believed basedtraditional andhomogeneousnational c community on were Romanians the while sense) Jewish ancient an (in exodus an exile, mo for Budapest in living community meland as the heavenly Jerusalem. Nevertheless, as an official church was established in meland theheavenly asanofficialchurchwasestablished Jerusalem.Nevertheless, as s ht sace ad h itrrtto o te eut obtained. results the of interpretation the and searched I that as The concept concept The

Currently, in Currently,

import ot t ata smni significance. semantic actual its lost Romanian diaspora Romanian ant for observing the linguistic variations that characterize the discussions with discussions the characterize that variations linguistic the observing for ant

(Barclay, 2004: 1 2004: (Barclay,

Hungary there are more than 22 than more are there Hungary diaspora was h gon ee self were ground the ” was considered to be as an inappropriate reflection of the actual actual the of reflection inappropriate an as be to considered was ”

derives from the Greek verb verb Greek the from derives - 8) . In their eschatology, the Christian Fathers employed the employed Fathers Christian the eschatology, their In . rtnig f eiiu kolde Gauly t ea to began it Gradually knowledge. religious of erstanding re than 200 years. Diaspora was associated with a forced forced a with associated was Diaspora years. 200 than re

large spectrum of populations populations of spectrum large n n le itriw ih ahr ihls the Nicholas Father with interview older an In - awareness as an Orthodox Christian and as a as and Christian Orthodox an as awareness . 000 Romanians whereof 8000 are living in living are 8000 whereof Romanians 000 s

of the members in the church, as well as church, the in members the of diaspeirein o

were - omponent. This, however, is omponent. itrcl sgs te term the usages, historical and it also acquired a new a acquired also it and t eae la ta t that clear became It

moreacute andvisible.

which means to means which he he 2

CEU eTD Collection loneliness, more a to converted Christian Orthodox of type the Mary Fathers. Christian Eastern the from readings the through especially and practices religious through Christianity about more out find to strive his narrates he as quest a in continued is church the for quest His you!” found have I God, delighted: “Finally, than more exclaimed and it found finally he till stop not did and monastery the of b very the at even who, paper. this in on later seen be will which sketched rapidly reinsertion intothecommunity. Rom Orthodox as identity their rehabilitating of means a also was presence their andChristmas for only came end ofeachSunday. as Easter thebigger celebrationssuchas Others k to seemed who people 50 than more no had service, popular more a as Mass, Sunday The services. Orthodox of number small very a instead, reveal, d made observations ethnographic die, oe, n pras otoesa i te ys f h mr cnevtv ad rigorous and conservative more the of eyes the in controversial perhaps and loved, admired, type the is Nicholas Father curiosities, and debates to open always and Charismatic priest two the by encouraged v national and Orthodoxy through identity Romanian the preserves it as life diasporic their in part essential an Terence, and Mary both for also, is community the life, Christian committed more self com Romanian more the into a integrated into transformed is she as life her in booster le. h lte ae cmoet f h sros tee ad h Rmna festivities Romanian the and uttered sermons the of component a are latter The alues. Among the Among

mtoa srgl ad neuiis Hr eosrce ble i Gd eoe a becomes God in belief reconstructed Her insecurities. and struggle emotional now each other for a long time as they were always exchanging greetings at the the at greetings exchanging always were they as time long a for other each now Romanian eginning of his job in Budapest, started eagerly to search for the location the for search to eagerly started Budapest, in job his of eginning community created around the monastery, four typol four monastery, the around created community s

oe f hm s h mn ad ueir Fte Nicholas. Father superior, and monk the is whom of one , munity. Apart from being a central piece in their strive for a for strive their in piece central a being from Apart munity. urin bt yas f atcpto in participation of years both g people frequently attending the the attending frequently people intense faith after difficult periods of of periods difficult after faith intense

First of all, Terence is the informant informant the is Terence all, of First - ofdn pro ad es better gets and person confident

, on the other hand, other the on , h rlgos services religious the as and Mass fervent anians and anians ogies could be could ogies the f priest of s piritual other other their their

is 3

CEU eTD Collection nweg big ot h wy i wih h lte i gauly lee, nacd and the of knowledge enhanced the others to sharing altered, and gradually God understanding is experiencing, representing, latter of modes unique the create to which “personalized” in ways the out brings knowledge multiplici the Tradition, Holy the and Scripture Holy the on Church the of teachings the through knowledge religious built systematically more a and pa more conservative a towards be guided might his/her one institutionally God. Although with communion in has one that trajectories individual the discern, understand to and possible actuallycompare is it informants the and priests two the between characteristics in and agape each at him around gather who believers of number smaller the in discernable position shadowy attention his turns small the of t is Nicholas Father monastery, superior Romanian the as Now, Transylvania. from monastery visited highly a and joined he famous studies his finishing after Shortly belief. Christian Orthodox the to commitment future the Defense, of years a intheRomanianAfter several Romania.milieusacerdotal Academy spentas student from oilad utrl otxs n h relatio the and discourse contexts cultural and social Christian Orthodox individual believers, of official community the inside the traditions performance, religious interpretations, elements: interacting numerous to up opened are knowledge of paths various the Thus, believers. by accumulated knowledge religious surroun by those as such traditions reshaped own, their life of have a to seem they As also believers. by invented traditions are they while Church the of characteristic models hierarchical the escape

ding Father Arsenie Boca have a transforming role on the beliefs, practices and the the and practices beliefs, the on role transforming a have Boca Arsenie Father ding

the sermons which are more prosaic and informative. Yet, thanks to the contrasting contrasting the to thanks Yet, informative. and prosaic more are which sermons the . By contrast, Father John, although highly appreciated, remains in a rather rather a in remains appreciated, highly although John, Father contrast, By . - to - e ahr ihls icvrd m a discovered Nicholas Father be

iie h osiuino aiu om f knowledge of forms various of constitution The divine. he focal point towards which every m every which towards point focal he wt h dvn htte faithful the that divine the with n y f h pts sd niiuly o gain to individually used paths the of ty r cnrt ad eiie om of form decisive and concrete ore

represent. ember and visitor and ember h oad the towards th e, to Yet, and s 4

CEU eTD Collection give meaning in Christian terms to his/her life experiences, the unique knowledge that each of us of each that knowledge unique the experiences, life his/her to terms Christian in meaning give w manner during the God prayer, with one’s dialogue as life Christian’s them wo ethnographic the of outcome the objectifying in obstacle an be could faith own my that consider to began I believer, a also Being believers. other with interaction the in or sermons the rituals, distor could beliefs of lack one’s even or beliefs his/her that aware be to supposed is one Christianity of anthropology the In reading. deeper a at only light to comes research, the in mentioned explicitly not sometimes although religious o of unveiling of moment a type is It scholar. the the characterizes that knowledge on informs also this important, more even yet, results, research the on anthrop the of beliefs of set personal the determines process investigation the how and preconceptions inthefield. position form variable the understand of who acquires a more schola more a acquires who of God, notevennormative knowledge thepriests. of for informants the among oneself describe could dogmat a not Christianity make to effort an in words to less and reality felt the to give believers that importance the God, about has s f eain wt te iie N oe ol cam ht ese a a idsrcil and indestructible an has he/she that claim would one No divine. the with relations of ms rk or even in taking for granted the experiences and discourses of the informants and leaving leaving and informants the of discourses and experiences the granted for taking in even or rk

nxlie. uig h fedok I fieldwork the During unexplained. Self Everyone finds one’s finds Everyone

ologist. As it will be seen in the following chapters, positionality has also consequences also has positionality chapters, following the in seen be will it As ologist. - elxvt i a oploy ol oad ay oet nesadn o individual of understanding honest any towards tool compulsory a is reflexivity

themselves s en a eoe blee, r n wo od a aoia faith canonical a holds who one or believer, devoted a being as

s way towards a personal knowledge of God. It is not a competition a not is It God. of knowledge personal a towards way

rly knowledge or an intellectualist abstraction that reduces God to God reduces that abstraction intellectualist an or knowledge rly of knowledge, it is is it knowledge, of ic knowledge, but a set of livable principles etc. Surely, no on no Surely, etc. principles livable of set a but knowledge, ic ,

hy r eprecn iglr ad t ie vr syncretic) very times at (and singular experiencing are they t the actual message that is transmitted during the church church the during transmitted is that message actual the t intend

ed also

o nesad uh eiae set o a of aspects delicate such understand to important to pay attention to one’s own own one’s to attention pay to important hereby one knows how to to knowshow one hereby which, beliefs actual ne’s .

Even Even 5 e

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religious life, second life, religious

own

19 f all of articulation of religious experiences and beliefs that constitute their constitute that beliefs and experiences religious of articulation th

century and century the , ly, on positions scientific social significant most al and mystical introduction to the value of prayer and prayer of value the to introduction mystical and al the self the modern research on religion will be will religion on research modern - conscious role of individual positionality and positionality individual of role

t he second chapter will chapter second

discussed in the in discussed

and 6

CEU eTD Collection Romanian community. Romanian community. the among passport my fieldwork entire the through remains it time, same the at outsider an and thi through me see who community the of members the with established relation the in central is position my Christian, term the of understanding the on impact an has and to related also noti the of uses the grasp to helps definition this While ren and discerning establishing, for means the provides a giving on inquiry definition exhaustive Lambek’s Michael reversing and retaking by all, of First knowledge. religious of types multiple the understanding for tool methodological a is it as 3) (Lambek, 2013: f the in position own my religion, of definition the with Along employed. frequently be will which notions the of sketch something” (Wheelock, 1982: 52; Bauman and Briggs, 1990: 62), making singular events as the as events singular making 62), 1990: Briggs, and Bauman 52; 1982: (Wheelock, something” or Vespers during (uttered prayers collective specific of and hymns the of language ritual dynamic and performative the While divine. the of understanding and mediation of form a is Terence), and (Mary informants language the limits, its albeit rules, linguistic and grammatical to circumscribed be cannot God 370 2006: (Klein, attributes transcendental God’s express to language of insufficiency 1.1 A sketch of the conceptual framework framework theconceptual of 1.1 Asketch Chapter 1. n sihl dfeet ee, c level, different slightly a On a make to helpful be would pages subsequent the understand to order in with, start To

sd n yn, ryr, emn, ritua sermons, prayers, hymns, in used

Social scientific positions theknowledge on about God on religion, the latter the religion,on

s perspective. Ho perspective. s ed hud lo e ocpulzd n eain o h ojc o study of object the to relation in conceptualized be also should ield Sunday services) are not only statements of fact, but also “a doing of doing “a also but fact, of statements only not are services) Sunday nrr t te itesens iw o view Wittgenstein’s the to ontrary wever contrasting my position would be would position my contrasting wever

is a cultural form of anchoring truth into realitywhich into truth anchoring of form cultural a is s n i te ovrin artvs f the of narratives conversion the in and ls on in the text, positionality in the field is field the in positionality text, the in on employed wn vle ad ite (I virtues and values ewing

religion. religion. s n Orthodox an As te inherent the n , as an insider insider an as , bid

- religious 371), as 371), : , 8). 4, n n 7

CEU eTD Collection say ab term the for substitute better a perhaps In this paper, religious knowledge is understood as processual and always prone to changes either to changes prone always processualand understood as knowledgereligious is paper, In this of invocation the show which becoming Christian stages more has prayer subjective the As steps. qualitative and progressive of notion the forward brings also This present. the of lens the through experiences their validating and past own their reevaluating of role the nar local the they that lives their of in uncommonmost was it theybelieve what as well memberas community) Orthodox new a and believer a (as ethnographer the for important be to consider certain manner descriptive a experiences in recount informants the when said be could same supra rational, but in the for which God of reality the to experiences spiritual of notion the pages, following the Throughout knowledge. specific a communicating of and divine the with communication of m a are sermons and prayers individual believers, the for real actually be Transubstantiation can never bereducedcan never toany one of complexity infinite an and richness a implies faith of character mystical “the knowledge: apophatic on emphasis Orthodox typical the to correspond also God of knowledge groun shifting on placed dramatically is prayer as much reasons, objective or individual by determined rate in their discourse of spiritual awakening and consolidation. Moreover, their narration has has narration their Moreover, consolidation. and awakening spiritual of discourse their in rate out their experiences which experiences their out ds. The multiple positions that believers find themselves in their path towards the the towards path their in themselves find believers that positions multiple The ds. 2

T he “becoming” of “becoming” he htte choose they that God (Headley, God - rational and, hence, with an inherent difficulty of giving a stark definition. The giving astark of inherent difficulty an and, hence, with rational 2

of the individual through the initial supplementation, the monologue and the and monologue the supplementation, initial the through individual the of

a Christian resonates with the notions of “praying” and of and “praying” of notions the with resonates Christian a

always

Chapter 6 Chapter to be representative among other personal events. It is what they they what is It events. personal other among representative be to religious language language religious - sided explanation” (Staniloae, 1980:213). sided explanation”(Staniloae, “conversion”. It is a more accurate portrayal of portrayal accurate more a is It “conversion”. seem to be shifting or consolidating themselves. themselves. consolidating or to beshifting seem

; forthcoming also eiiu knowl religious )

so does the knowledge of a divine reality. divine a of knowledge the does so

designates formants is not only supposed to be to supposed only not is formants

the linguistic trial of adjusting adjusting of trial linguistic the edge what the informants have to have informants the what hc i srcue in structured is which

“converting”, the latter as latter the “converting”, meanings which which meanings religious eans eans 8

CEU eTD Collection hita pae i ilsrtv. h adjective The illustrative. is prayer Christian patter and role the with made analogy the Again, rest. the and individual the between dialogue constant to the or intimate/personal boundaries and communitarian the overlappingof to not The prayer. personal and seclusion for chose time a and asceticism) (self community the of sake the for oneself of renunciation a surroundings. faithispermeabletoits for itsmembers,along one’s withand built ex the Moreover, ones finds believer the that position the and God of knowledge the towards path his/her is altar the to nave the from Christian the of progress the believer: the a lacks im it spatial the paintings) instance, wall thematic (for or nave classical architecture ecclesiastical of elements typical no has it as worship of place conventional a not is Budapest of Monastery Orthodox Romanian the Although him/her. that architecture the and Church the into believer the of entering the to correspond conversion others than explicit more are transformations spiritual and experiences religious the with comparable likewise is Shulman quotedin muc as ‹‹ are that experience of domains two of coalescence “‹‹ acig ulc n priva and public matching rtcl onay betw boundary critical , but, because the believer is inside the Church the inside is believer the because but, , A also accumulated knowledge religious the and uttered prayers the experiences, The The converging space of inner spirituality and outer institutional and communitarian life communitarian and institutional outer and spirituality inner of space converging The

ligious life ligious tns o te rda qaiaie nooia cags t changes ontological qualitative gradual the for stands eine adte eiiu kolde fte believ the of knowledge religious the and periences Headley , as it is understood in this paper is, in an Orthodox theological definition, theological Orthodox an in is, paper this in understood is it as , e inr n outer›› and inner een , Preface; forthcoming e ols n re fr hm o meet, to them for order in worlds te conversion

artv o Mr, n o te nomns whose informants the of one Mary, of narrative religious te on nt ny f otc bt lo of also but contact of only not point the , ).

( as a communion of Christians of communion a as

s os the does as aginary is, nevertheless, discernable for discernable nevertheless, is, aginary elf at a certain time in one’s in time certain a at elf h - sacrifice as a form of personal personal of form a as sacrifice

lated as they are opposed, opposed, are they as lated

oin f ryr dnts a denotes prayer, of notion eg ad fuse and merge er are not only intimately intimately only not are er a ocr n h lf of life the in occur hat ion ion religious

. Here, the term the Here, . refers, thus, thus, refers, ) ››

and prays prays and surrounds ( ” n

David of the of

life. 9

CEU eTD Collection oohu evsoe or esnl nweg o Gd s pt fo wih e eit or deviate we which from path a as God of knowledge personal theology. our and envisioned anthropology Dorotheus both fuse will which approach an develop to try will I Gaza, of fromreligionanthropology itsbeginningsinthe19 of instruments key are notions believer. the of efforts and will the and Moreover, God. of knowledge of form between relationship dialogical a is conversion superior a towards believer the of ascent the only seeing however, without, faith, Christian Orthodox their rebuild progressively they as believers necessarily a pr a necessarily (not standpoint a moreover, is, It aware. constantly be should researcher the which of analysis scientific the in tool methodological a as position take I knowledge. of kinds innumerable are oth In divine. the of knowledge our marks which time certain a have at we that God to in relation position is the It God. towards personal way own their follow who others the to nearness our of aware become we center, the to closer even getting the with communion of act an in God, by represented center the towards proceed 1.2 Building up my argument on the sayings of the Late the of sayings the on argument my up Building

Influential traditions in the anthropology of religion of anthropology inthe traditions Influential ivileged one) wherefrom certain ideas, beliefs, realities, experiences and types of types and experiences realities, beliefs, ideas, certain wherefrom one) ivileged

o discerning for

Finally, as definitional tools used in this resear this in used tools definitional as Finally, ofbelief. problem home at learnt from predicament human our and God n comparing and

God as an active agent of spiritual transformation spiritual of agent active an as God er words, according to this positionality, there there positionality, this to according words, er Evans

wud a ta I ert oe bu te aue of nature the about more learnt I that say would I th

century tilltoday. . -

Pritchard, quoted in Matthew Engelke, The The Engelke, Matthew in quoted Pritchard,

the Ancient ir

nesadn ad ss n the in uses and understanding Christian monk Dorotheus monk Christian

h Ne ta I ever I than Nuer the

divine. By By divine. ch, these these ch, 10

CEU eTD Collection visible the rationalityvisible the supra and ethn the of position the comprehend to need the more even emphasize to was development theoretical its in succeeded anthropology emotio (and “experiential” more a for strive to and of aware be to is, that reality, felt a to pass to endeavor constant a be should it but mimesis, cultural of act simple a fieldwork is Neither spectator. detached a the co as the of tradition the much as painting: a in as viewed be not should religion fieldwork, salient the In religion. of anthropology particularly imbalance methodological a caused behavior e This values. one’s changing during feelings and beliefs cognition or of forms new learning of possibility the priori own a deny try to not did who fieldwork or their with engage to fear not did who anthropologists few from individualplatform. this or seen be could knowledge are unequal partners of discussion, still their methods could be used to understand conversion, conversion, understand to used be could methods their still discussion, of partners unequal are two the as much As intruders. as sciences social aside cast to have theology does nor revelation, religio dismiss not should Anthropology superstition. mere dissemina than t to has analysis the scientific social in a Nevertheless, reflected faith. their is of understanding that informants’ Christianity Orthodox of how” “the also but why” “the only not is It the at while faith their comprehensible he supra People with strong religious beliefs use instrumental reasoning for structuring and making structuring and reasoningfor use instrumental beliefs religious strong People with Douglas, Mary

lors and the ratio of shadows and light impress the eye of the beholder, one is not merely merely not is one thebeholder, of eye impress the light shadows and of the ratio lors and - rational dimension of religious knowledgereligious of dimension rational te it as far as establishing as far as it te Evans - hidden away from the beholder. Religious k Religious beholder. the from away hidden Pritchard, Victor Turner and h and Turner Victor Pritchard,

ggmn wt h tens f oa kolde n emotional and knowledge local of otherness the with ngagement - rationality of religious knowledge. rationality ofreligious ographer, while at the same time discerning and making making and discerning time same the at while ographer, same time the latter becomes a rational part of their lives. their of part rational a becomes latter the time same as socially constructed or even casting it in the area of area the in it casting even or constructed socially as nal) observation (Mitchell, 1997 (Mitchell, observation nal) (the Christian emphasis on revelation) on emphasis Christian (the is wife Edith Turner are some of the of some are Turner Edith wife is s eif wih mre from emerge which beliefs us

one’s positionality in the field the in positionality one’s nowledge is produced is nowledge : 83). :

include

rather What 11

CEU eTD Collection osrc te oiinlt o te nhoooit s ese s o “mue t te inquiries, by the created typologies to and curiosities “immune” not is he/she as anthropologist the of positionality the construct the But well. as informants the by perceived is one how and anthropologist the by asked be will that questions the determines it as crucial is observations fieldwork and informants a questions initial the on cause might studied people the that impact substantial the from isolated stand not does studied, community the of insider or outsider an as either anthropologist, filtered are that observations the Yet, anthropologist. to the overwhelmingly fashion an in transmitted mightbe emotions that and religiousexperiences actual the from remote analysis, and contemplation of (idem) act ascetical an be would work 2 (2013: other” each from differ who natives many so with deal “we because mainly oxymoron” an be “would native going that considered and many of one as standpoint Religion, of Anthropology the to Companion book the to introduction his In faith. one’s changing or preserving and anthropologist an being between exists that relation complicated the is now until up concern methodological a represents religi of formation the or prayer re the of skeptical too being of anxiety the as much as anthropology haunts that native becoming of fear the not one is it Thus, questions. and ideas his/her to have might informants modify the that reactions to conditioned gradually is mayb and arguments anthropologist assumptions, the as flexible is knowledge) much (as positionality words, other In have. anthropologists that faith influenc an has that knowledge to path their on have ality and rationality that the Otherand rationality investsinhis/herality faith. that

nd/or ideas preconceived. The place that one takes in relation to his/her his/her to relation in takes one that place The preconceived. ideas nd/or ous knowledge. Another question that immediately follows and and follows immediately that question Another knowledge. ous e even beliefs by his/her changing observations and by the the by and observations changing his/her by beliefs even e the nomns I i as te oiin ht h informants the that position the also is It informants.

Michael Lambek took the anthropological anthropological the took Lambek Michael e on how they themselves see the kind of kind the see themselves they how on e

through the inquisitive gaze of the the of gaze inquisitive the through

o both) (or

as religious language and language religious as clue r religion or culture , - 3). Ethn 3). ographical atr also latter 12 ’ A s s

CEU eTD Collection fw oeae ol wt a arwr n bscly rtsat ocpin f h mdr idvda, whereas individual, modern the of conception protestant basically and narrower a rea outof the left Orthodoxy were even moreso, and, Catholicism with only operated few, a Christi of part insufficient oen iccat n ra Britain. Great in witchcraft modern alteration. of kind any from values one’s protect to as such Christians of rationality and beliefs the from possible isol to was envisioned solution One study. its with associated identity stigmatized the with cope to how learn to had anthropology 385), 2008: O’Neill, & (Garriott frustrating. C and troubling both be could known already the exoticizing of incapacity hate” to learned Foucault, and Durkheim through has, one that system w in fundamentalism, of dread the to related unpleasant, sexually almost is feeling the And God. phony a is taught been has one what with embarrassment an shyness, a meaning perhaps emotion, religious of fear the usually beliefs of rationality own the to access gives interpretativeframework andan objectification that There shouldbeacompromise between bec tak should emotions we and practices their and communities h mgc os' wr? Lhmn md i cer ht dsie e iiito, h ws and was she initiation, ' now not do and her have never "I observer: an remained despite that, clear it made Luhrmann work?" doesn't magic the Th 573). 1994: (Ewing, beliefs and states irrational to rational from practitioner the lead that rites passage of series a was witchcraft that concluded and observer an remain to continued Luhrmann hristianity remained “impossibly” familiar or a “repugnant cultural other” for Susan Harding Harding Susan for other” cultural “repugnant a or familiar “impossibly” remained hristianity is was apparent in her in apparent was is oming as one of the of one as oming 3 Nevertheless, up to up Nevertheless,

Most of the social scientists who took up this challenge, concentrated their research on a very small and small very a on research their concentrated challenge, this up took who scientists social the of Most

This taboo of going native is also apparent in Tanya Luhrmann’s fieldwork on fieldwork Luhrmann’s Tanya in apparent also is native going of taboo This anity. Fenella Cannell, Webb Keane, Simon Coleman Coleman Simon Keane, Webb Cannell, Fenella anity.

natives

question: "Why do they practice magic when, according to observers, to according when, magic practice they do "Why question:

a certain point, in the field of anthropological research on religious on research anthropological of field the in point, certain a

hich one is snatched up and locked into a strict belief and morality and belief strict a into locked and up snatched is one hich

or of being influenced by influenced being of or

lhuh rciig esl te ehius f witchcraft, of techniques the herself practicing Although that the informants use informants the that believe' in magic" (I magic" in believe' ch of anthropologists. (Hann, 2007: 383) 2007: (Hann, anthropologists. ch of all of all e into consideration the possibility of possibility the consideration into e them in smaller or bigger d bigger or smaller in them to explain their religion: their explain to and and ate one’s credo as much as much as credo one’s ate Tanya Luhrmann, to name only name to Luhrmann, Tanya

(Turner, 2003: 110). 2003: (Turner, de m). The supernatural The m).

3 “This is “This

While egree.

The 13

CEU eTD Collection nhoooia osrain wl b md, ecmd r challenged. or welcomed made, be will observations anthropological future the which from position the characterize that factors are in himself finds the anthropologist and site fieldwork the on triggered 2005:142 learning rulesand skills(Luhrmann, and experiences transcendental ones, good the from spirits bad tell to learning and absorption of capacity mind’s the and conditions social kn moral whether shared, ( perception” natural from different or private is mind the whether knows, mind the how is, that works, mind the that way the and mind of understandings local by part, in explained, be can fi we differences ‘natural’ not but ‘real’ is that something form, material without but present an “ follows: methodologyas USA the in supernatural the with encounter the between work comparative and phenomenological a In own. its on reality a not but mind, of state a nevertheless, is, God, in or forces magical occult in belief a as taken is it if either unt Tlr n cliaig with culminating and Tylor Burnett thisfieldhadbeen religion, anthropology marked continuous and by between relation troublesome the to end an put to Turner Edith and Victor of struggles academic hum of forms inferior and “pagan” of sphere the into Christianity of relegation Victorian the From hyper the by behind phen religious of explanations an rational behavior, to the Durkheimian stress on religion as socially constructed and the and constructed socially as religion on stress Durkheimian the to behavior, rational an The attitude towards the object of study, the load of emotions that we come with or are are or with come we that emotions of load the study, of object the towards attitude The 19

etr atrplgcl tde o rlgo bgnig ih h wrs f Edward of works the with beginning religion on studies anthropological century nd with regard to the experience of experience the to regard with nd - rational and scientific explanations of 19 of explanations scientific and rational We compare experiences ofWecompare experiences thesupernatural mn, ovrin r eif tl oe uh o h lgc left legacy the to much owe still belief or conversion omena, our our Cassaniti & Luhrmann h Gle Bough Golden The personal religious beli religious personal Taln, uran drs te anthropological the address Luhrmann Thailand, d prtaiy n eea ae o ol te eut of results the only not are general in spirituality - 143).

the supernatural in different social worlds social different in supernatural the

by James Frazer regarded and defined defined and regarded Frazer James by , 2011: 38). 2011: , efs, the socio the efs, th

n 20 and ups anddowns.

Yet, as much as it involves it as much as Yet, — th something inferred to be inferredsomething tobe

- oe f h modern the of Some etr anthropology. century historical context that context historical — and argue that the that argue and

wn is owing 14

CEU eTD Collection having the fear thatt thefear having without customs local of descriptions their adopted far Frazer projects, was evangelization main missionaries the by unbiased Protestant being from or Catholic by provided material ethnographic the Although officials. colonial and missionari by offered data the especially on and sources written on weight a great and put dependent was example, with his writings no matter how objective anthropology thought of itself to be. Moreover, using Moreover, be. to itself of thought anthropology objective how matter no writings his with beliefs own his interfering avoid not could scientists, social Orthodox or Catholic agnostic, as 18 2014: to thanks lasted that hallucinations) to (due experiences mystical fake and w world contemporary into presence Its spirit. human the of illumination and rationality individuality, full the towards march inevitable the down slowing apparently for contempt or disdain with grounds and ethical political this From communism. during then and thinkers socialist among seen be to soon very was progress of certainty the in belief firm Such science. of growth full the been have would progress of moment supreme the while civilization of level inferior the on Christianity) broadly, more theology(and civilization, human of development the envisioned ( Inquisition” Holy the of Chur Roman “the to due Africa” negro of level the to morally and “intellectually both Europe brought Christianity, especially and r industrially living a As terms. downgrading politically and socially in religion n incomprehens an but lives, their guiding and individuals by felt reality a not was Catholicism to Shamanism from religion progress, political and economic of concerns with up weighed were they as practices and data fieldworkto no little 4

- As it was a characteristic of anthropology up until Bronislaw Malinowski, James Frazer, as only one one only as Frazer, James Malinowski, Bronislaw until up anthropology of characteristic a was it As 19 ). And yet, Tylor with his anti his with Tylor yet, And ). vltoie wrd hc was which world evolutionized hey might cause substantial alteration to his theories. (Larsen, 2014: 55 2014: (Larsen, his theories. to alteration substantial cause hey might be e o patcs n bles Aohr alr o te rgesv ter of theory progressive the of failure Another beliefs. and practices of set ible 4 Tylor quoted in Larsen, 2014: 15 2014: Larsen, in quoted Tylor

and arguments that made inj arguments thatmade and as only a cultural “survival” of humanly invented theological dogmas theological invented humanly of “survival” cultural a only as

ch, the bulls of Gregory I X I Gregory of bulls the ch,

- ri

tualistic Quaker background ( background Quaker tualistic on its unstopping way towards progress, religion, religion, progress, towards way unstopping its on ustice to the specificity of religious beliefs specificity religious the of ustice to ). As Comte and later social scientists social later and Comte As ). . and Innocent VIII., and the records the and VIII., Innocent and position religion was judged on judged was religion position

fossil that brought decay in an an in decay brought that fossil

conservatism (Larsen, (Larsen, conservatism Ibid - 56). :

- 27 ), a ), s much s was 15 es

CEU eTD Collection positionality not or Christians committed 57 h decaying of list the on religion put repeatedly history, and time his of judge of role the oneself for taking and methods comparative using by he, as thinking and ethics the strain, modernist post a In breakthroughs. scientific modern and religion of incompatibility the on stress more Bough Golden The 2014: anthropo religion a as Bible the of use prophecy source the or practices magical white of use (the forms popular its in beliefs tr pagan preserves still example, an only take to Christianity, Orthodox fact in while science, and magic from separated fully stage a was religion that consider to society was ahlcs ad ulcto o hs rtns sca sine wr sil iie bten the between divided still ra were sciences social writings, his of publication and Catholicism n the by understood and felt seen, as supernatural t and religion of rationality the to credit more giving in step bold a marked sophistica theological the for path standpoint fortheanthropologicalwork.a significant tionalistic legacy of Tylor, Frazer, Durkheim and Weber and Durkheim Frazer, Tylor, of legacy tionalistic . h polmtcl oiin f nhoooit twrs hi ojc o suy either study of object their towards anthropologists of position problematical The ). 25 On the slippery ground of the anthropology of Christianity, Evans Christianity, of anthropology the of ground slippery the On

The “intellectualis The future anthropologists future o calne o mdr scey I ws ny h arvl f ucinls tikn in thinking functionalist of arrival the only was It society. modern for challenge a to oy ht h eouins ad niutd iw on views antiquated and evolutionist the that logy ). Till then, James Frazer’s works, and especially his successful his especially and works, Frazer’s James then, Till ). defined their methodolog their defined

present wtot ogtig i plmcl hita telgcl writings), theological Christian polemical his forgetting (without 19 th

century t” and agnostic tradition in 19 in tradition agnostic and t” in f h Ne rlgo (asn 2014: (Larsen, religion Nuer the of tion - day

. By defending the rationality of the Azande’s mys the Azande’s of rationality defending the . By although, as it will be seen in the case of Victor and Edith Turner, Edith and Victor of case the in seen be will it as although,

Romania anthropologist of religion was a reformer of his time both in both time his of reformer a was religion of anthropologist y, writing y, ).

style atives.

and theorie and

th Yet, at the time of E of time the at Yet,

century British anthropology reduced anthropology British century and the newer form newer the and religion were dropped off (Larsen, (Larsen, off dropped were religion s -

was still unacknowledged as unacknowledged still was

72, 72,

uman inventions ( inventions uman and much edited work edited much and - 7 Pritchard gave a new a gave Pritchard aditions and magical and aditions 7 - 78 - e xsig f the of existing he P’s conversion to conversion P’s tical notions and and notions tical of anthropology anthropology of ), anthropology anthropology ),

laid even even laid Ibid 16 as - :

CEU eTD Collection would place the anthropologist (even as a Christian), in a double position of insider (for instance, instance, (for insider of position double a in Christian), a as (even anthropologist the place would country, the in trustworthy most the of one be to considered currently institution an criticize to Catholic Church. ( Church the of alt dogma and her bookssuchas wr and understanding of ways new instill to religion, of anthropology the of case the in about but, shifts, bring ontological to and onlycognitive not role the have faith, existing an of consolidation a just or conversion an regain to only faith, the Turner ( scholars Biblical theologi of works the in interest his and beliefs religious of rationality the on position sc same the on put that n te otat ht s rae aon hmhr Mroe, s nhoooy s o ol a only not is anthropology as Moreover, him/her. around created is that portrait the and are are they sides, as both writing th on impact own anthropologist’s the grasping for methods anthropological from of benefit contested the for is anthropologist anthropologist the by the “manipulated” since risky outsider, and insider observation. of instrument an into it turns and outsider and insider between Self grata. non persona of category the into scientist social a as hough, paradoxically, she was herself a critique of the of critique a herself was she paradoxically, hough, practicing Or practicing As it is the case with the new post new the with case the is it As

s. Raised as a Roman Catholic, Mary Douglas has instead driven herself away from her her from herselfaway driven MaryDouglas hasinstead Roman as a Catholic, s. Raised

oga rn the ran Douglas Ibid

Natural Symbols thodox Ibid : 119, 122 119, : d transform it years later ( later years it transform d ale natural law natural ale 92 Christian) and outsider, as mild institutional critique might banish the banish might critique institutional mild as outsider, and Christian) ) was soon to be sustained and reconceptualized and sustained be to soon was ) ) as much as Edith Turner was an opponent of authority inside the the inside authority of opponent an was Turner Edith as much as ) iting. Yet, acknowledging the religious upbringing and influence in influence and upbringing religious the Yet, acknowledging iting.

ik f en acsd of accused being of risk

(1970) s and belief in miracles ( miracles in belief and s

- - communist st communist

though tobethemostimbeddedw though Ibid :

109, 113 109, atus of the Romanian Orthodox Church, Orthodox Romanian the of atus conservative rpgna o te ahlc Church, Catholic the for propaganda e community or phenomenon studied phenomenon or community e - elxvt ajss hs vacillation this adjusts reflexivity Ibid ). Belief changes, either through through either changes, Belief ). : 81 ). Evans ). hierarchical organization hierarchical

by Mary by Double positions as positions Double ith Christianethics - Pritchard’s firm firm Pritchard’s Douglas and and Douglas n and ans 17

CEU eTD Collection stru s liminal a into transposed space and of example an and ( supra the also “ of concepts known 125 2011: ( anthropology phenomenological from themselves distancing in or Frazer and Durkheim ( criticism their however 1 af School, Manchester the of hostility the facing careers academic their in later Catholicism to converted they Pritchard, to howthe feeland grasp what people possibility the gains it duality this through science, social interpretative an but descriptive an antistructural reaction to the hierarchical, diffe hierarchical, the to reaction antistructural an as occurs periodically that bond>> human generic and <

h udfeetae eprec o communion of experience undifferentiated The ). Their own “experiencing” of the rituals of the Catholic Church, which did not escape not did which Church, Catholic the of rituals the of “experiencing” own Their ). h the rest of the Church, as Dorotheus of Gaza would explain in my in explain would Gaza of Dorotheus as Church, the of rest the h ). But most of all, the importance of their methods for this paper resides in the well the in resides paper this for methods their of importance the all, of most But ).

s that is (Turner, 1986:42) (Turner, - ainlt o Crsin eif Otoo Ltry a a nqe vn ec time each event unique a as Liturgy, Orthodox belief. Christian of rationality

oet hn h rtoaiy and rationality the when moment communitas communitas” communitas” e a eid f mrcn ag embracing of period a ter ,

h “xeine bcm a rnh f nhoooy tef A Evans As itself. anthropology of branch a become “experience” the Ibid phere where possibilities meet possibilities where phere

: where the believer finds oneself in an intimate dialogue with God. with dialogue intimate an in oneself finds believer the where , as mu as , 166 ) and not an historical act repeated endlessly, is both liminal liminal both is endlessly, repeated act historical an not and ) y theirreligious explain experiences. themselves and “ and , a tasae a tms no hi vhmn criticism vehement their into times at translated was ), ch as ch liminality”, liminality”,

nthropology. prayer is. The liturgical act liturgical The is. prayer

(Fernandez, 1986: 179), 1986: (Fernandez, otc n cmuit da (asn 2014: (Larsen, ideas communist and nostic which establish which “ rentiated and invidious relations of the of relations invidious and rentiated h idctv mo o odnr lf are life ordinary of mood indicative the Communitas

eult ad pnes o the to openness and equality , ” ; it is it ; “a striving after new forms and forms new after striving “a in ,

not only the rationality but rationality the only not that that

hs es, s ned a indeed is sense, this where the individual is individual the where brings together time together brings stical terms 1500 terms stical

te is other Turner,

18 of - -

CEU eTD Collection Christians perceive the transcendental reality through completely different emotional, emotional, different completely through reality experiential andcognitiveperspectives. transcendental the perceive Christians positio own my of function subsequently, religiousknowledge itsownlimits. and, ad of gesture frank a is it put, Simply investigated. be to topic the to relation in oneself positioning for following the in presented proces the in part rational and integral an are liminality and communitas reality of and sense The creates. Church the that unity the through but endeavors, own their by only God know cannot they as informants the of experiences religious defines Turner Edith as selves”, unaccommodated (I world” everyday structured mitting to oneself as a researcher (or believer) the mediated access to a certain kind of of kind certain a to access mediated the believer) (or researcher a as oneself to mitting the incorporating by as well as anthropology to approach theological a employing By

chapter, belief is also an important element of method, a starting point point starting a method, of element important an also is belief chapter, nality in the ethnographic field, I will intend to argue that Orthodox that argue to intend will I field, ethnographic the in nality e) Te ipe flosi o pol a te ae n their in are they as people of “fellowship simple The dem).

o giig eiiu knowledge. religious gaining of s communitas

21: 124), (2011:

hrceie the characterizes

As it il be will 19

CEU eTD Collection only be grasped f grasped be only can it that follows it life, inner the of essentially is religion if Renan: of refutation his in Schmidt with agreement in myself find I point this On . . . it. to relations their and reality a of conceives understa to rather seeks believer the illusion; the explain non anth “The The beliefs. personal non and “unorthodox” believer a of methodology and of perspective number a with albeit Orthodox, participant the My game. while individuals, and places meth of diversity the by adapted as adaptable much as is knowledge religious Hence, us. of are bec 53). Knowledge (2000: infinitely diverse Christ to access get to ways the that belief deep his expressed bluntly Steinhardt Nicolae field, or that of the informants), such would be the scientific investigations: they are all limited all are they investigations: scientific the be would such informants), the of that or field, po certain on depended is knowledge religious as cannot reclaima Social t group entitled privileged be a would “believers” only assume that we Nor could “non a of

studies, functionalist or phenomenological, to name only two of the most successful, successful, most the of two only name to phenomenological, or functionalist studies, 2.1 Position inthefield 2.1 Position ovre fo Jdim o rhdx soty eoe i yas pn i pio, Father prison, in spent years his before shortly Orthodoxy to Judaism from Converted

- - eivr ek sm theory some seeks believer believer” scientific approach and contributions towards religion, spirituality or God. God. or spirituality religion, towards contributions and approach scientific believer” emotional involvement in the fieldwork depended on the position from which I began began I which from position the on depended fieldwork the in involvement emotional - observation: I entered into the monastery not as a non a as not monastery the into entered I observation: n Chapter 2 rom within” (quoted in Burton, 2003: 43). This does not imply a total negation total a imply not does This 43). 2003: Burton, in (quoted within” rom

uncontestable definition uncontestable

the ethnographer does (or tries to) play indeed after the rules of the of rules the after indeed play to) tries (or does ethnographer the . Knowing God throughthe ethnographic

— ilgcl pyhlgcl o sociological or psychological, biological,

on Christianity or, more broadly, on religion. As much religion.on As more broadly, Christianityor,on omes personal as God speaks the “language” of each“language”of speaks the God personalas omes sitions (for instance my own positionality in the in positionality own my instance (for sitions - believer is synthesized by Evans by synthesized is believer d h mne i wih people a which in manner the nd - believer, but as a Christian Christian a as but believer, o study religion. o study field —

ropological hc will which -

Pritchard: ods, 20

CEU eTD Collection 243) religio that meaning spiritual subjective the way limited a in only address h Although religion. to meaning gives power Briefly, ideologi could Godetc. with incommunion being thejoy of of expressing asameans God; before “sacrifice” Church the of responses bodily the and ritual the officiating priests the between dialogue a as ways: many in community the and priests the by performed ritual the see to us enables comparison This God. before a he covenant, the with dance Solomon’s of particularity and beauty or inbo “know a only not is Christianity Orthodox that aware I became Scripture. the Holy of the readingand prayers preaching, shared through semiotic as the of realm the in f a to where pass to began gradually I imitation, experiences the beginning the at although Yet, rituals. Christian the did mimetically I marginalization, of fear the by motivated times at while, sing, to or cross the of ritual the liturgical “dance” easily to as so effectively bodies their disciplined members the of rest the As community. the of part which thread fine use to unable was a is language community religious a In Church. IOrthodox the in employed greetings the properly when salient more language, religious “adequate” an have to inability God with communion and amazement of sense a or beliefs of confusion studied, community the to attachment strong alienation, complete which ch methods and definitions operational the and contexts historical to vulnerable knowledge of forms hitaiy s oe hn eain o pwr n sbriain a dsore a a learning a as discourse, process as subordination, and power of relations than more as Christianity

bring a more thorough exp thorough more a bring es, knowledge or practices or knowledge es, 6 5 o I usqety xeine te ilwr rne fo feig o detachment, of feelings from ranged fieldwork the experienced subsequently I How 6

dily posture and dressing codes but more than this; the latter corresponds to a rereading rereading aof to than this;thelattercorresponds butmore codes anddressing dily posture

aracterize certainaracterize scientific traditions. or as a web of meanings. For the members interviewed, it is a is it interviewed, members the For meanings. of web a as or The characterization of the liturgical ritual as a dance belongs to Father Nicholas who, describing the the describing who, Nicholas Father to belongs dance a as ritual liturgical the of characterization The I do neither believe that, following following that, believe neither do I

can easily break. As it happened, I had the frustration of not being able to be to able being not of frustration the had I happened, it As break. easily can lanation of religion or spirituality. Power exerts its dominion on certain religious certain on dominion its exerts Power spirituality. or religion of lanation

, not to forget the determining character of power on experiencing religious truths. truths. religious experiencing on power of character determining the forget to , not 5 , I was clumsy enough to forget when to bo to when forget to enough I clumsy was ,

Asad’s remarks on Geertz, Geertz, on remarks Asad’s elt reality where emotional knowledge was as important as was knowledge emotional where reality elt . At times, a state of discomfort was generated by my my by generated was discomfort of state a times, At . soia cniin ad oe rltos r iprat they important, are relations power and conditions istorical

- how” discernible in behavior or language, or behavior in discernible how” scribes the same meaning of the Sunday ritual ritual Sunday the of meaning same the scribes n has on the individual. ( individual. the on has n power embodied in institutional relations relations institutional in embodied power transcendental rationality transcendental w, to make the sign makethe sign w, to

members; as an act of act an as members; Asad, 1983: 237, 1983: Asad, 21

CEU eTD Collection native. native. “collaborationist”. Church,as the institution, itsprincipal label to simplistic equally informants in the uncomfortable position of explaining their own culture in an objectifying objectifying an in culture own their explaining of position uncomfortable the in informants and methodological a time) as it taking than Christ Orthodox an as position Rather my barrier, epistemological own. my and experiences others’ with the to filter whichIcouldengage through bea while they bealtered would ofbeliefswould own system due in myself found I myself position believer a As work. ethnographic delicate the and faith between compatibility the it, with and, arose belief of problem churc of the member any as much as ethnographer the involves which dialogue present ever an as constructed that ve a is spirituality “All by itself proves companion anonymous,impersonal an to addressed is God: that spiritualitya dialogue; and them between and individuals between interaction dialogic not Orthodoxy is Nevertheless, Christian an actual an of importance hierarchies worldly subverts which found myself in a “halfic” position “both as self and other at the same time” (Ibid: 376), making 376), (Ibid: time” same the at other and self as “both position “halfic” a in myself found I and blurred were lines identity The individual). each for has it responses the and church the practice (the level experiential/emotional an and (doxa) semiotic a at both terms own their in understood be can Christians Orthodox 383). 2007: (Howell, life Christian of interpretation own p the undermines which language enabled me to understand religious language with more ease, as I did not have to put the the put to have not did I as ease, more with language religious understand to me enabled

ry factalying witness”(MaritainquotedinDanielou,1957:68 8 7 ie h rta, h kolde f o truh xeine, mtos n txs is texts and emotions experiences, through God of knowledge the ritual, the Like

It is hard not to fall into the error of essentializing of error the into fall to not hard is It I use the questionable word “native” as an umbrella concept that encloses multiple types o types multiple encloses that concept umbrella an as “native” word questionable the use I h. Moreover, it was in the dialogic space and time of this particular fieldwork that the the that fieldwork particular this time of and space dialogic the was in Moreover, it h. d experienced ontological shift through a gradual religious conversion. religious gradual a through shift ontological experienced d

ossibility of understanding the native’s the understanding of ossibility 7

vle ad nelcul oes n wih tess the stresses which and models intellectual and values ,

an individualistic and self and an individualistic

Christianity as an apolitical religion, as it would be would it as religion, apolitical an as Christianity ian/insider - sufficient belief system, but a but system, belief sufficient -

69). (and outsider at the same the at outsider (and 8

point of view and their and view of point ,

realized that my my that realized f being actually f being s of s 22

CEU eTD Collection nvtby no pc o farne, oa msc n rcl onmne iul ltig ipae al tte same ritual. ofthe message the from the at all impressed displayed getting even clothing or ritual familiar ornamented being Yet, richly time. and music coral fragrances, of space a into inevitably Stoller Paul As field. nta ad paet nweg. hs ugss ht the that suggests This knowledge. apparent and initial rational andsupra kn religious of grasping understand to effort mental a in ratio the But 46). 2000: (Steinhardt, baptism of and resurrection the of secrets Jesus the semiotically before disarmed stands he time, his of intellectual intermingle paradoxical knowled religious knowledge); living or (active “flame” as word the or Spirit, Holy the in knowledge by accompanied be must Pharisee) the of knowledge bookish (the “letter” as word fieldwork. ethnographic the of appreciation sensorial a with along level upper an on emotions religious set participant of scale the On beliefs. Christian to commitment the and feel) and hear ( experiences sensorial the as important equally is knowledge religious also are status social the and a nevertheless, background intellectual the where been,field a in enough not not is Christian a being position: had privileged It perspectives. position) marginal scientific (the “outsider” “inside the to according adjustable work ethnographic the believer is in a timeless and active relation withGod. activerelation believer isinatimeless and the where reality lived a to correspond must but speculations intellectual not are they empty, deno describes it Steinhardt as “power” or “flame” as word The God. to relation certain a to has she/he filter as religion own understand his/her has us of each as inasmuch personal as well as revelatory and sensorial 9

By sensorial I am referring not only to the visual, but also to the auditory and olfactory perception of the the of perception olfactory and auditory the to also but visual, the to only not referring am I sensorial By 9

This is also implied in the words of Nicolae of words the in implied also is This -

rational. rus w sol al e wr o or esra bae: n n rhdx hrh n enters one church Orthodox an in biases: sensorial our of aware be all should we argues,

weg i nt las fetv, lhuh o te nomns s hig is informants the for although effective, always not is owledge be (Stoller, 1992: 9) 1992: (Stoller,

tween the two. The case of the Pharisee Nicodim is illustrative: an an illustrative: is Nicodim Pharisee the of case The two. the tween Tying oneself to the symbolic, to anTying to inte to thesymbolic, oneself tes an ever present communion with God; theological precepts are not are not precepts theological with God; present communion ever tes an

significant in building social relations. The acquisition of a certain a of acquisition The relations. social building in significant

by the sensorial scenery, one’s attention could be called away called be could attention one’s scenery, sensorial the by

nweg o Gd s dynamic/dialogic, is God of knowledge Steinhardt: in order to be complete, the complete, be to order in Steinhardt: ” a Rmna ad rhdx and Orthodox) and Romanian (as r” llectualist lens,brings onlyllectualist an what what it means to see, to see, to means it - obser vation, I vation, ge is a is ge h nal 23 ly ly

CEU eTD Collection overrationalization or overrationalization the avoid to seeking yet perceptions, sensorial and emotions own latter’s the to credit into sacred the of inflowing the address to Christianity of anthropology self of exercise complex Orthodox mind,observer) andfield (Baer,2003:122). thatis,aframework of forliving asastate inthe others the (observing research field for technique a both as observation participant used I field. the in position own my through intensity their understand and experiences religious believers’ the near come or myself detach to intended p as inasmuch Yet, 577). (1994: well as views scientific my of some shared priests two the (as studied people the of part because strong was native become Go of vi of point nativist the leave to tried I why reasons the of one is this one; scientific a in alone let language, asgs ‹‹ passages fie about holy u let anthropologists, to appeal would “I fairytale: classical a into fieldwork transforming without approach, earth to down more a recommends Turner Edith ethnography, unrealistic an represe creating work, ethnographic the of content the dramatize to be would harmful knowledge. religious their in invest informants the that rationality of out sacred the take religion of d. As Katherine Ewing described her fieldwork among Sufis in Pakistan, the temptation to temptation the Pakistan, in Sufis among fieldwork her described Ewing Katherine As d. tto o oes bevtos r mtos Ciiiig tpe Tlrs arlzto of sacralization Tyler’s Stephen Criticizing emotions. or observations one’s of ntation In the following sub following the In fe involves God about speaking Yet,

Christianity: it is an experiment in which informant and ethnographer participate in a in participate ethnographer and informant which in experiment an is it Christianity: ew explicate one’s explicate ew h bek ih vrdy elt i a ore aat no tag lns ih occult with lands strange into apart journey a is reality everyday with break The ld material, not material, ld

sacralization of the ethnographic work. The overrationalized explanations explanations overrationalized The work. ethnographic the of sacralization - reflexivity and mutual understanding. I believe it is high time for the for time high is it believe I understanding. mutual and reflexivity - chapter I will propose a theological approach to the anthropology of anthropology the to approach theological a propose will I chapter

own reality, that is, the experience that characterizes the knowledge the characterizes that experience the is, that reality, own sacralize it. Such sacralization is seen in on in seen is sacralization Such it. sacralize

h blee’ on ontology. own believer’s the

and seeing their reaction to my presence as participant as presence my to reaction their seeing and lns hc ae lo ifcl t pnon i a in pinpoint to difficult also are which elings

hs wl ty o nlz the analyze to try will I Thus

n h ohr ad equally hand, other the On

the believer’s life giving life believer’s the fTlrs extreme Tyler’s of e ntsdel act suddenly not s ossible,

interviewed t times at traps of traps

24 ) - I

CEU eTD Collection of God. of knowledge the for instruments also are senses The Messiah. the as Jesus saw Baptist the John Saint as profoundly as percepti human ahigher is visibility) visible a is It Christ. in incarnation His through people and God between communication direct a in is, reality.articulationspirituality ofthefeltspiritual and theirown people’s of explanation scientific social rational a between equilibrium an as well as members of experiences spiritual the and field the in positionality my between intermingle intend I what Thus, 114). 2003: Turner, in quoted onto up cast loses is unconscious, then, and vision, restorative he miraculous, the of moment very the at consciousness center, maelstrom’s the at arrived until, consciousness, disoriented quester’s the of practices rcia a wl a tertcl i i a ie epreta raiy eod h daetc rational dialectic the beyond reality experiential lived a is it theoretical, as well as practical or speculation not is “gnos Knowledge ascension. qualitative this in importance others’ of aware self always being while others the with communion and God to nearness time, ex hard, a through God of

is”, but in a Christian sense it is a “happening”, a living experience of love; knowledge is knowledge love; of experience living a “happening”, a is it sense Christian a in but is”, 10

10 2. The secret of epiphany or of direct knowledge of God of knowledge direct of or epiphany of secret The

, palpable and real knowledge. The believer, nevertheless, has to earn the true knowledge true the earn has to nevertheless, Thebeliever, knowledge. real palpable and , —

2 I trust I make myself obscure. make myself 2 Itrust n h lnug o te il te eb t se ge byn mr pyia osrain vso (and vision observation; physical mere beyond goes see” “to verb the Bible the of language the In into the heart of darkness of heart the into the familiar, but forever transformed, shores of the commonplace world commonplace the of shores transformed, forever but familiar, the hausting and humble spiritual climbing which presupposes, at the same the at presupposes, which climbing spiritual humble and hausting

on as it becomes a type of knowledge: Jesus saw Mathew as one of the Apostles Apostles the of one as Mathew Jesus saw knowledge: of atype becomes as it on —

where fra where The paradoxical knowledge ofGod knowledge paradoxical The gments of the fantastic whirl about in the vortex the in about whirl fantastic the of gments e y y ih hn. o gie e ih your with me guide You hand. right counsel, my by me you; with always am I Yet you. before beast

to s to is

and afterward you will take meintoglory. take youwill afterward and Psalm, 72: 22 72: Psalm, s was I

resides in the divine kenosis, that kenosis, divine the in resides offer a balanced analysis of the the of analysis balanced a offer

enseless and ignorant; I was a brute brute a was I ignorant; and enseless - 24

- elxv and reflexive

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CEU eTD Collection and draw the outline of a circle. The circle. a of outline the draw and “ oneanother:and to relationship toGod Dorotheus abbot and monk treaty, his In others. with communion ma same the in God, from depart we as contrary, the On God. to near them draw also we gain while ties durable likewise more build and we others with better relationship our of Him knowledge know and God approach we as relations; social of level the at explanationtoindividualstatesofabsorption. about Godortogivean objective terms). theological Orthodox in to relation own our is it as infinite is knowledge this achieving towards road the why is that knowledge; singular a always is it significant, more even progressive a is knowledge this believer, the For 67). 1970: Happold, in (quoted knowledge.” in one are we I, and God here. they and there stood He if as God, see should they imagine people Simple one. it described Eckhart Meister as God with union is It irrational. hn hy tn aa fo Gd n tr t etra tig, t i it things, external to turn and God from away stand they when for separation; of question the context same the in consider Now God. to become the they closer another, one to are they closer the and another; one to become they closer the God, to closer The neighbor. to their and to God close come in fact do they spirit, the things of the in progress their to proportion in and God; to near come to desire they spirit, the of things the to circumference the is himself God that and world the is circle this that suppose us Let said! be to is what on minds your concentrate Now circumference. Destined to understand and communicate with God, knowledge should become effec become should knowledge God, with communicate and understand to Destined

dialogic and intimate intimate and dialogic cente

r of Gaza (6 Gaza of

are the lives of men. To the degree that the saints enter into the into enter saints the that degree the To men. of lives the are

There is no standard way of experiencing, knowing or talking talking or knowing experiencing, of way standard no is There no ta dsovs h proa budre o h sl and, self the of boundaries personal the dissolves that union th center On refusal to judge our neighbor, our judge to refusal On

century Suppos

point is the same distance from any point on the on point any from distance same the is point

e we were to take a compass and insert the point andinsert thepoint acompass we were eto take AD ) imagines in a simple yet evocative way our our way evocative yet simple a in imagines ) center

and capacity to understand God (apophatic God understand to capacity and te tagt ie dan rm the from drawn lines straight the ; : “The knower and the known are known the and knower “The : cer ht h mr they more the that clear s nr e tp en in being stop we nner h Esen Ch Eastern the

they are they are ristian tive 26 , ,

CEU eTD Collection and Mary sensorial encounters with the divine solidify and give more meaning to their knowledge. knowledge. totheir meaning givemore solidify and thedivine encounters with Mary sensorial and life. Christian mystical conceals knowledge a his articulating of of manner sophisticated and characteristic intellectual definable a as humbleness, presupposes life religious ascetical an because all modes of knowledge.modes of infor will experiences and interpretations understandings, relations, Particular work. ethnographic the 90). intimate”that nothing (Danielou,1957: couldbemore communio living a nature divine the and human the between thus establishing forever, and Word humanall nature, beirrevocably oncefor unitedwith the ofGodisto covenant. it, Through a determines logos) knowled the profound with blending (a communion of level ultimate The another. one to all, of combination complex God eith to God, united about are knowledge we Our more 1). the (Appendix neighbor our to united are we more the and our to neighbor; love in united more be should we him of love through and God, to closer be should ne our from us separates that distance the greater the God, love not do and from away turned are we more The love. of nature very the is This distant become and recede transcendental reality whereto there is access) or as if it were a mere illusion triggered, as Father as triggered, illusion mere a were it if as or access) is there whereto reality transcendental inter either we that suggests This m on the official/”professional” and “common” (at times even hybrid and contradictory) contradictory) and hybrid even times (at “common” and official/”professional” the on m 11 God of knowledge 2.3 Thefelt Our knowledge of God depends on our own readiness to recognize the presence of God. of presence the recognize to readiness own our on depends God of knowledge Our during observed was it as God of knowledge the explore will subchapter following The

As monk, Father Nicholas refrains from giving exam giving from refrains Nicholas Father monk, As e f o: () h Icrain f h Wr i t b te e, eternal new, the be to is Word the of Incarnation the “(…) God: of ge

rm o, h oete eoedsatfo oe nte. See! another. one from distant become they more the God, from

situates each of us at a specific distance in relationship to God andGod to relationship in distance specific a at us of each situates rt h peec o Gd s n cul hnmnn a a (as phenomenon actual an as God of presence the pret

r f t s esra, nelcul msia o a or mystical intellectual, sensorial, is it if er gbr I w wr t lv Gd oe we more, God love to were we If ighbor. ples or details about mystical experiences, most of most experiences, mystical about details or ples

experiences, while for Terence for while experiences,

n such n

His 27 ”

CEU eTD Collection om b piss r y ipe eivr) r hn i wih context which (in when or believers) simple by or priests by dogma official the (through whom by sermons), dogma, books, (religious means which by interpreted: th with relationship the changes howit inhislife, thatoneshouldtake action bethe tell, whatwould to want they what themselves: messages the of content the of aware become to able be to then sources the between discern to capacity of themind drunkenness. by blurring than else nothing as interpreted commonly was this after, shortly know; ever could they theyupon theapostles descended unexp began Spirit WhenHoly the by. pass or to to recognizeeither God is path this to take order in step made first the but knowledge, towards paths the of one is Interpretation experiences. sensorial of cause p thus medicine”, “expired taking by illustrated, Nicholas me, although I let myself so hardly borne down by His endless love” (2000: 136). Thus, even Thus, 136). (2000: love” endless His by down borne hardly so myself let I although me, mi in believe I (…) Christ Lord our by conquered be to pray fervently “I God: by conquered being our in not or ends which battle a as knowledge of process this in God of agency the synthesized Steinhardt Nicolae Father b interaction dialogic a presupposes knowledge because self constant a hope, perseverance, patience, presumes knowledge. of forms individual produce gradually interpretation e others. learned the on instance, first the in also, depends facts counterintuitive Interpreting drunk, as you suppose, for it is only the third hour of the day” (Acts 2:12 day” (Acts hourofthe third the it is only for you as suppose, drunk, and you to known be this let Jerusalem, in live who you all and Judea of "Men them: to declared and voice his raised eleven, the with stand his taking mean?" this does

The knowledge of God depends on how His occurrence in the life of a believer could be could believer a of life the in occurrence His how on depends God of knowledge The

anot one to saying perplexity, great and amazement in continued all they “And But others were mocking and saying, "They are full of sweet wine. sweet of full are "They saying, and mocking were others But racles and that Jesus Christ, with a hunter’s instinct, will have pity on pity have will instinct, hunter’s a with Christ, Jesus that and racles

of unnatural messages (divine or evil inspired) and, only and, inspired) evil or (divine messages unnatural of ectedly they believed languages that never to speak

give heed to my words. words. my to heed give ten h blee ad o a agent. as God and believer the etween ersuading oneself that it was it that oneself ersuading - nusto ad o’ intercession, God’s and inquisition

- 15). 15). It is a long process which which process long a is It For these men are not are men these For

). iglr es of keys Singular “But Peter, “But her, "What her,

the actual the 28

CEU eTD Collection faithful towards God and vice versa, as well as an integral vicefaithful towards versa,aswellan partofou Godand the of love the about testimony true a is It etc.). vespers during recited Psalms the Liturgy, Holy a intimat as Communion Holy the humanity) for through sacrifice Christ’s of reenactment (especially rituals through God with communicate f a presence), God’s or will divine the discern to keys (the interpretation present: continuous a knowledge of type this make which aspects of four fundamentally consist God would of knowledge The His will. or not accept continu a enter to be would it, portrays Steinhardt Nicolae as “battle”, the accept To it. reject to or God of knowledge the towards aspire to agency the has he will, free with endowed is individual the Because God. near get and seek to desire a implies knowled towards road the experiences, one’s interpreting of means certain acquiring before (Steinhardt, 2000: 44). So prayer is a dialogue whereby the believer attempts to neutralize isadialogueattempts (Steinhardt, 2000:44).So prayer his/her the believer whereby Truth the as Himself confessing God hears but praying, when itself hear not does person the of th us reminds Kierkegaard Sören her. address God let to was do not did she what her; answer not did He but God, to spoke constantly she that complaining woman was an Orthodox that tells relevant story short but speaker. A a and a carefullistener both Go as interchangeable, are Roles others. the with intercommunion but relationship, selfish a be will it God, as with only communion not which infers knowledge a moreover, is, it back, but e ryr s const a is Prayer words were artful and beautiful but they do not come from the soul, from happiness they bring bring they happiness from soul, the from come ( disgust. not do they but beautiful and artful were words reside bi the P produce, (…) you more the and piece simple a is prayer a and accessory as itself, byact isolated an as prayer see They peers. their with peace in are they if see to attention pay don’t they but day, the during times

ofsin f h blee and believer the of confession many Father” “Our prayer the say who much, very pray who people of lot a are there (…)

ae sa h oetsioy hc h oesmk.Ti etmn,isvle,de not does values, its testimony, This make. lovers the which testimony love the as is rayer in the beauty of the words uttered, but in the truth of the words. And, as much as those those as much as And, words. the of truth the in but uttered, words the of beauty the in Father Nicholas, sermon Father Nicholas, n cruaino mtos n wrs rm h idvda o o and God to individual the from words and emotions of circulation ant elt reality, the intervention of the saints and a permanent ability to ability permanent a and saints the of intervention the reality, elt

13 th

of April2014 of united in a single communal talk to God (through the the (through God to talk communal single a in united if you’re working in a factory and you have to produce an produce to have you and factory a in working you’re if n pae.Telte s both is latter The prayer. and )

at the act of belief is when the heart heart the when is belief of act the at u fc t fc itrcin n to and interaction face to face ous r knowledge aboutHim. r gger your pay will be. will pay your gger

niiul s an as individual,

d is is d ge ge 29

CEU eTD Collection bestowed upon us. us. upon bestowed that acknowledges oiueo h er:“u hnyupa,g noyu om ls h oradpa o your to pray and door the close room, your into go pray, you when “But heart: the of solitude Pharisee’s) the (unlike prayer secretive a is It signs. manifested dialog secluded and intimate uttered words the to quiet, attention great pay and other each face who interlocutors two between a in gained is achieves believer the that knowledge of rô Our it. decrees God a is when it except intercommunion such about bring Wecannot ours. on below; not part, God’s on movement from never above, from comes movement the But etc. Inspiration, Eucharist, in descends he descended, has He things. particular of realm the into descends he sure, be To being. universal the is God for inspiration, will betheonly oneentitledtoopen the doorofhisheart or God, of voice the hearing believer, the which in communication egalitarian an but above, from imposition oppressive of act an not is prayer Christian the why is That God. to to listen to refuse has one No 120). (2002: a will free own form” his/her exert could believer the fact, pure in communication: of act the monopolize its in attention only being “Prayer it: described let to order in voice knowledge, is natural and sincere. naturalknowledge, is (Matthew, 6:6). don is what sees who Father, your Then unseen. is who Father, 12 ht s vn oe motn i ta pae, ln wt ohr eiiu frs of forms religious other with along prayer, that is important more even is What supernatural by unless thing, particular any view in have not must we prayer “In for and He gives to you. It is a discussion between two persons. (… persons. two between adiscussion is It you. to gives He and for you ask things the simply through feelingsor through your mind, into puts He thoughts the through t believe

Discretion/secrecy (…) How does God answer to our prayers? Awww, in many ways, God is very creative. I creative. very is God ways, many in Awww, prayers? our to answer God does How (…) his is a big redundancy, because God is the creator par excellence. He has a lot of ways: of lot a has He excellence. par creator the is God because redundancy, big a is his

all the good deeds he/she makes for others are, in fact, the intervention of God and He’s mercy mercy He’s and God of intervention the fact, in are, others for makes he/she deeds good the all

the other person speak (God) and be careful to His words, as Simone Weil Simone as words, His to careful be and (God) speak person other the le is to be ever turned towards the universal” (Weil, 2002: 47). This form This 47). 2002: (Weil, universal” the towards turned ever be to is le , linked to humility, to linked ,

is one of the fundamental characteristics of a good Christian who Christian good a of characteristics fundamental the of one is the act of creation; as also in the Incarnation, the the Incarnation, the in also as creation; of act the

keep 3:20). (Revelation itlocked ) Prayer is a real action, it’s not it’s action, real a is ) Prayer i sce, il ead you” reward will secret, in e 12

which takes place in the the in place takes which

or the the or

nd nd 30

CEU eTD Collection feeling thatonegetsof ofadivinereality theexistence intense. but unadorned is it rather, believer; the of life the blatant the or entwined ( morality” piously hands the style, insinuating the way special a in appreciate se parables, in talk not does Spirit Holy “The mysteries: God’s of understanding antithetical completely or the is “spirit”“flame” as word the Pharisees, the of knowledge sophisticated and intellectualized highly addresses Nicholas Father which through note key the is faith of gestures and words in Simplicity effort. consuming time a and schemes elaborate decoded be to waiting words and sings mysterious of set a not and God with contact in For Father Nicholas, communication is a humble a is communication Nicholas, Father For things, unusual. I believe that life in God belongs to naturalness, to something unvarnished. Man is Man unvarnished. something to to naturalness, belongs God in of life that I believe unusual. things, or writing hundreds through extraordinary in onlyinterested not am in this I (…) felt. do something to could belong things cumulated youwhen indeed, but, or orally, love, experience your express to the which through gab effectively baffle no use not e to comes did it When (…) generations. people those that means it but errors, of producer a is in itself monasticism that mean not does This astray. going by up in end but game the of rules the after play not do and monasteries the monasticism understand not do who people of cases these even are there because he’s what communicate to way own his has b traps the and attacks and his life intensifies is one Christ ( evil in the Life As more (…) the dance. life, process. and spiritual natural happiness a continuous is a this not But resurrection, means. “metanoia” what is life, entire that your change You reading…everything. of sleeping, eating, of ways the style, Spirit dressing Holy the of presence the also mean I this spiritually alone advances one when that I believe (…) me. andanswering hearing He’s that and the and icons have we because easyvery is Orthodox us For serious. is He or smiles He if not, or eyes blue has He if sits, He how is, He where is, He how in interested not am I God. with speak to go actually I symbol. a 23 t and way the a of view of point “I am says: the Christ person because is a truth from The idea. philosophical a even and is not truth the Christian truths more exist cannot there view, of point my From (…) not. prayer your during stiff go hands your Because innate. is it Christian a be to that said confessors Romanian great the of One God. of image the in created

Father Nicholas Father rd

Steinhardt, 2000: 135 2000: Steinhardt, of February P rayer he truth and the life” (John, 14: 6). Christ is the truth! ( truth! the is Christ 6). 14: (John, life” the and truth he

is the talk of man with God, and to talk to God has to do with todo God has to talk to and God, man with of talk is the

; interview 20 ; interview 2014 ahcly n gadoe i gie u hnsl ad aey n de not does and safely and honestly us guides it grandiose; and raphically ) y are windows towards the Heaven. Icons remind me that Christ is present present is Christ that me remind Icons Heaven. the towards windows are y

). Thus, knowledge is not demagogical nor forcibly br forcibly nor demagogical not is knowledge Thus, ). th

of March 2014 of March xpressing your love towards God there are no rules, there is there rules, no are there God towards love your xpressing

feeling. (…) If one goes out off track of monasticism of track off out goes one If (…) feeling. )

- e ens o hne i bhvo, an behavior, his change to beings he the Christian knowledge of God. Unlike the Unlike God. of knowledge Christian the this does not show if you are a Christian or Christian a are you if show not does this :

, patient and individual individual and patient , you become more industrious in the the in industrious more become you Prayer, as a form of knowledge, is the is knowledge, of form a as Prayer, stead make their own rules and rules own their make stead Father Nicholas, Father

ecome even greater. greater. even ecome each of us; everyone of us; each - they come into into come they form of entering entering of form d then the the then d

interview - by by e

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31 in

CEU eTD Collection who died on the cross. This suggests that symbolical meanings are never stable, but redefined and in conflict with conflict in and redefined but another. stable, one never are meanings symbolical that suggests This cross. the on died who It come. to kingdom the in emperor an as Jesus represent priests holy services the officiating when by priests, worn apparel a moremodest to see wouldprefer people although t robe priestly decorated richly the of Nyssa quotedinRăducă Eastern the In ordained. being Church” teethofthe and“the pharynx the theology,thepriestrepresents Christian of moment the after in himself finds priest the that position is believers), by changed and reinvented of Boca, figure Arsenie controverted Father the (as community the by intensified and invented or upon bestowed Webera always“charisma”for delicatequality ontheb is whichis people, on power its alluring is although Yet, qualities. extraordinary his/her through 21) (1968: “ an from the by viewed are priests although Weber comes Max arguedthatcharisma thanothers. more “charisma” (har) community ashaving holder, its to authority and legitimacy brings and God the himself is priest a the Jesus of icon while sacramental ministry his entering when priest the upon bestowed Spirit Holy the of gift the is it tradition: Orthodox the in meaning particular a also has charisma Yet, strength the well too knows who and flock Orthodox the being himself an insider and outsider, much as the anthropologist, is also a strong part of his his of part strong a also is anthropologist, the as much outsider, and insider an himself being of duality This context. urban modern a in places takes actually world, the from departure a be characterizes that asceticism mystical The history. outside time, same the at and, community) the of priest (as bound historically is Nicholas Father Budapest), 13 s ret n mn i a ahr nsa stig a oatr i te ey etr of center very the in monastery (a setting unusual rather a in monk and priest As sometimes and observed qualities spiritual of sum the being from apart Charisma, Nicholas Father

Although his daily clothes are the black ones of a monk, during the Sunday Mass Father Nicholas wears Nicholas Father Mass Sunday the during monk, a of ones black the are clothes daily his Although irrational” type of authority (1946: 296) of a person who stands outside the worldly life life worldly the outside stands who person a of 296) (1946: authority of type irrational”

is a very charismatic priest who recognizes himself as the “shepherd” of “shepherd” the as himself recognizes who priest charismatic very a is , 1996: meo fe i eodcmn (parusia). coming second His after emperor s

raditionally used in the Eastern Christian Church. As Father Nicholas explained, Nicholas Father As Church. Christian Eastern the in used raditionally 313).

is Jesus in all His glory that they represent, not the Jesus Jesus the not represent, they that glory His all in Jesus is and the convincing effect of his words. his of effect convincing the and

monasticism, which is meant to meant is which monasticism, rink of disappearing. rink of lo taiinl hierarchical traditional a also 13

tcmsol from only comes It (Sai nt

Gregory Gregory 32

CEU eTD Collection reality of Christianity. Christianity. of reality an be would what time of and part a still is father, spiritual space and mentor away passed both already his with telephone the on in spoke unknowingly, who, ordinary the enters extraordinary The performed. ritu through are they time each occur that supra the realities of glimpse perceptible a only are they yet and moments ecclesiastic conventional are act, Eucharistic the pin to hard is realities) bound interpretative the through seen is, style objective theology, an ofOrthodox lens oratorical moving and convincing Nicholas’ Father as qualities such Even o To Church. the of members the with has monk or priest the that interaction and communication the in visible become gentleness, or wisdom eloquence, either Spirit, Holy the by bestowed gifts through only aim in as Church the its with communion reaches and functions charisma theology, Pauline In Church. the with unity the through only reachable are functions spiritual and sacramental its contrary, the On blue. would consider.Weber 287), 2009: (Zizioulas, necess not does (as representative andsymbol oftheRomaniancommunity). an in functions sacred structures a of forms two when time liminal a into put constantly together is he monk, a As time. and reality bringingsocial unconventional in also consists charisma His beli Orthodox the among charisma aaoial, t s hl gf ta stls h idvda i te riay f day of ordinary the in makingSuccinctly put, itis aneveryday theextraordinary characterist day individual the settles that gift holy a is it paradoxically, etr Wbrs ruet t b caimtc s o a era fo te udn, but, mundane, the from retreat a not is charismatic be to argument, Weber’s verturn 15 14 It is not represented as an individualistic and irrationa and individualistic an as represented not is It authority adivinesource) Charismatic commonevent (asithas history outside As asingle

The usual dichotomy between extraordinary (the uncommon and paranormal) and ordinary (the historical (the ordinary and paranormal) and uncommon (the extraordinary dichotomy between usual The al, but also through what we define as “paranormal”. The story narrated by Father Nicholas of a monk a of Nicholas Father by narrated story The “paranormal”. as define we what through also but al, “ nd hierarchies are set aside, a time that is nevertheless broke by leadership obligations obligations leadership by broke is nevertheless that time a aside, set hierarchies are nd hrsaa aeol gvn hog h aec o teHl Sii, hy r nt niiul qualities. individual not are they Spirit, Holy the of agency the through given only are Charismata”

arily have to be an extraordinary gift extraordinary an be to have arily ordinary Christian l Christian ordinary

in a kind of mystical seclusion far away from Christian communities as communities Christian from away far seclusion mystical of kind a in - point in Christianity. Apparently each sacred ritual, from the ordinatio the from ritual, sacred each Apparently Christianity. in point

ife. What the anthropologist assumes to be extraordinary is in fact the true true the fact in is extraordinary be to assumes anthropologist the What ife. attribute only enhanced by individual efforts. efforts. by individual only enhanced attribute stitution stitution evers as he is perceived as having an uncontestable authority. uncontestable an having as perceived is he as evers

and unity of its members (Ibid members its of unity and 14

opposed to the institution of the of institution the to opposed

l quality which appears out of the the of out appears which quality l

ic ofChristianlife. : 295). The varieties of varieties The 295). - n of priests to priests of n to - day life. life. day Church 15

33 -

CEU eTD Collection should not be viewed as a concentrated effort to convince others of a different reality: theolog reality: different a of others convince to effort concentrated a as viewed be not should It 288). 2006: (Robbins, living” of ways different wholly to point that ones fundamental really (…) lives. own their in use to difference anthropologists mock Theologians put to readers their get easily very cannot they and Church Orthodox real,but is it that people to and demonstrate report difference can“Anthropologists the ontologically: in priests ep both them and dividing still is hand, other theologians the on anthropologists, by used language common the where point a nevertheless, is, There emotions. and reflection intensive thos his trigger that on concepts more focus to tried I discussions our in instead, and, “trap” this avoid to inner the from force its gets that ne one draws which force gravitational of kind a exerts Nicholas Father language, his Through experience. individual every and church the corner of every messagereaches Testament, its the New of complex interpretation th in life own their that of reflection so the sense enough could anyone carefully them structuring and sermons his preparing enjoys who “speaker” by step guide towards God, which presupposes a series of qualitative and adaptabl and qualitative of series a presupposes which God, towards guide step by ( origins Christian its accepts and does not nevertheless, a have not does Orthodoxy Christian historical andofficial fact, In denial. or commitment individual one’s for space gives it and spirituality personal deeper a to responds it because convincing becomes transmitted is knowledge Christian the which through instance) for Nicholas, Father (of language The force. by it take not does it life, one’s in intrude not does ahr ihls caim mnfss tef lo hog reoia aiiis h i a is he abilities: rhetorical through also itself manifests charisma Nicholas’ Father

mission of converting the unbeliever, it is all the responsibility of God who, ofGod alltheresponsibility theunbeliever, mission ofconverting it is defy one’s free will. Anthropology could learn from theology, if it is awareit theology,if fromlearn could Anthropologywill. one’s free defy ar him, makes one repent his faults or feel blessed. It is a “temptation” a is It blessed. feel or faults his repent one makes him, ar - oriented message. Yet, after more than a year, I understood how understood I year, a than more after Yet, message. oriented ibid: 286 ibid:

by the confidence they have that the differences they find are are find they differences the that have they confidence the by ). For Father Nicholas, Christian knowledge is a step a is knowledge Christian Nicholas, Father For ). eir message. Although the sermon is a is sermon the Although message. eir

for the freedom of the other, calling other, the of freedom the for istemologically and, above all, above and, istemologically e “spiritual age “spiritual e ies and ideas e 34 y

CEU eTD Collection pieces” (Matthew, 7:6) (Matthew, pieces” do you If pigs. to pearls your throw not do sacred; o i nt srn o eaoae eahr wiig o e eihrd I i a iig knowledge living a is It deciphered. be to waiting metaphors elaborate of string a not is God of knowledge The spiritually. but symbolically, not people and centuries uniting time, present onl not all are Liturgy Holy of place ca which process present ever and intense an is ascension practice necessary are in knowingGod. else someone to it share to has one when more even “digestible” and gradual be to has God of knowledge the paradoxes, the comprehend to order In groups”. in the “here” and “now” a is It instruments. intellectual humanly or spaces time, transgresses which liminal 16 hs nweg wih oe b prayer by comes which knowledge This the entire life of Christ. But it is a reenactment, not a celebration. It is not: “aw, Christ has died has Christ “aw, not: is It l celebration. ago, years a 2000 not reenactment, a is it But Christ. of life entire the of reliving a each time happening…is is what knows who he is, Liturgy Holy the what knows who ago years “2000 say not does hymn the done”, is world the from and primes the vespers from chants the all and here and now speaks Christ Scriptures, the from 2014 March ( Scriptures. in the it’s what you show never will God practicing, without studying you’re If (…) floors. 200 a climb to love…everything have you and perfection with compared patience but faith, more, have you you floor: little first by the Little reach floor. and ground growing the at start is, that level, your at them do you’ll but perfection, from get to start you Then prayin passions. start youof God, sorts to all closer to addicted are you selfish…and of kind actually are you is, that floor, ground the of level the at love have you and floor, ground the of level the at one be the At floors. with spiral in not one but leader, a is is God towards ascent message the His speaking, Graphically because (…) meetings. party make we and intellectually, ideologies over fight we only life…otherwise, God know can’t your to You addressed world. the of the context from out taken and understood be must things these of Each sheep. a you’re time, same the at an potentially and son a slave; a you’re time are same the at but you emperor, paradoxes: also presupposes Christianity (…) level. different a at of aware be must you which things out find you Then digest. to difficult more is which meat eat grows child the when time comes the there says, he Later, (…) faith. their in children are they because says, Paul Apostle the as milk with them feed to things, beautiful the them tell to jar for 2000 years. He is now, today…today Christ has sacrificed himself on the holy table. As Paul As table. ontheholy sacrificedhimself has Christ today…today now, Heis years. for2000 jar we which Christ, of soul and body holy the with communes believer The vision”. beyond us with here together and theFather with heaven the in are “Who says: he Holy Liturgy the

communitas It is significant also to see who deserves to know about God and when: “Do not give dogs what is what dogs give not “Do when: and God about know to deserves who see to also significant is It

- time ofLiturgy) unfortunately believers do not really come really not do believers unfortunately (…) (…) bui start you When )

saints are alive. God defines Himself as: “I am who I am” (Exodus, 3: 14) If 3:14) (Exodus, I am” amwho “I as: Himself defines God alive. are saints

. et us remember how it wa it how remember us et

intellect, but to your heart. Christianity is not a philosophical idea, but a way of way a but idea, philosophical a not is Christianity heart. your to but intellect, The Holy Communion, the prayer and the rituals performed during the the during performed rituals the and prayer the Communion, Holy The

y a display of faith, but a mode of sharing knowledge in an endless an in knowledge sharing of mode a but faith, of display a y for all believers without discrimination.all believersfor without lding something, you have to speak kindly to the beginners; you have you beginners; the to kindly speak to have you something, lding g, fasting, and to make good deeds. (…) and they will be far away far be will they and (…) deeds. good make to and fasting, g,

, they may trample them under their feet, and turn and tear you to you tear and turn and feet, their under them trample may they , s”. For s”.

you’re free you’re

us He lives today. During a prayer, even during during even prayer, a During today. lives He us - and through a gradual moral and ontological ontological and moral gradual a through and

there we chant: “today the deliverance of the of deliverance the “today chant: we there

- the salvation of the world was done”. He done”. was world the of salvation the and God never breaks your freedom your breaks never God and n only take place in the Church as a as Church the in place take only n Father Nicholas Father 16

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CEU eTD Collection ideas. He is less religiously less is He ideas. philosophical Western around sermons his constructs who and Camus Albert or Descartes reads personality of type Enlightenment the is he Europe: Western from also coming knowledge be to the for mean to shift inone’slifeandrelationshipwiththe others. self of act courageous a thus, is, It practice. into principles life putting of hardship the all also but understanding intellectual an of efforts Orthodox in Transylvania, came to study in a Catholic high school (the Piarists Order Piarists (the school high Catholic a in study to came Transylvania, in Orthodox Nicholas Romani Father a in Unlike up brought God. of knowledge the towards path spiritual own his constructing is John Father all, of most but, Christianity in debates scholarly the of understanding complete of members the for accessible more and logical complete, more understanding his make which Studies Biblical in debates modern the in results the with infiltrated knowledge is Religious Moo (2009). Douglas and scholars D.A.Carson book the from Testament ompltn vsbe n i dsr t oe hs id oad ay id f scientific of kind any towards mind his open to desire his in visible cosmopolitan, The official/”professional” understanding of what the knowledge about God is supposed is God about knowledge the what of understanding official/”professional” The knowledge the Finally, principle: “we work, we don’t t don’t we “wework, principle: who ta one who those for the is God to of and finds; seeks who 7 7: one (Matthew, opened” be the will door the receives; knocks, asks who everyone For y you. and to seek opened you; to given be will it and the "Ask exactly says opposite: Christ Instead, not. could I because somewhere, it find can you if anywhere, say not does Scripture The true. not is it all, of First inquire”. not do but “believe says which Scripture Holy the on relying were they and dark the in people the keep to tries or keeps faith the or Church February ( sacrifice” of state permanent a in is “Christ says: Evdokimov

(…) one of the remarks of those who were the followers of scientific atheism was that the the that was atheism scientific of followers the were who of those remarks the of one (…)

2014 believer is continued by Father John. Father by continued is believer )

an Orthodox milieu, Father John, although spending a few years as an as years few a spending although John, Father milieu, Orthodox an n nrdcin o h Nw Testament New The to Introduction An

conservative as he is is he as conservative ke it by storm. So, faith is not a passive work…you stay calm after the after calm stay work…you passive a not is faith So, storm. by it ke of God is a is God of hink” ( hink” Father Father -

n exhausting but fulfilling way of life: it has all the all has it life: of way fulfilling but exhausting n overcoming and a bold action towards an on an towards action bold a and overcoming h cmuiy H mks n fot o civ a achieve to effort an makes He community. the Nicholas, sermon18 Nicholas, - 8). In another place Christ says that the kingdom the that says Christ place another In 8).

taking information on the history of the New New the of history the on information taking

Unlike Father Nicholas, Father John seems seems John Father Nicholas, Father Unlike u ilfn; nc ad h do wl be will door the and knock find; will ou Father, Nicholas, interview 23 interview Nicholas, Father, th

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CEU eTD Collection cantor Terence cantor ofthe belief knowledge. Christian system. a personalstatement Thelatterbecomes occur which transformations the of illustrations partial are interviews two last The terms. own their in knowledge religious interpret also process that this entails also this another, believer to have to seem members the of part that knowledge (Transylvania). Sibiu Seminary in the Orthodox at studied he 1989 From 1985till Protestants. where Catholicsor poor the and children of education the to has also a very dynamic and dialogic type offaith. has alsoaverydynamic anddialogic type a in shared is it as effective more is prayer Terence, for all, of First categorical. and earth to yetdown contradictory, syncretic, more much is Nicholas, Father of that Attending to the church masses for more than eight years since he first came to Budapest, to came first he since years eight than more for masses church the to Attending religious of forms “popular” the in syncretism of problem the introduces John Father did not receive some answers. ( answers. some not receive did after now, Even (…) answer. the listen order to in ears spiritual have to need answer…we immediate an for ask not does dialogue this but (…) perfection. divine this with to learn must man hand, other the on and, we need what knows He because God, to left be must everything the case inthis that have I believe exam”. an on at “forsuccess job” or “for a I a parenthesis in add diptych some preaching explanations. of give series to a have we start and to understanding) intention (of level lowest the they at actually (…) almost baptism a are to comes someone when times Many (…) people. the to close more I pray according to certain circumstances, for instance in case of an illness an of case in instance for circumstances, certain to according pray I enter words he’s Then, away?” not pass does away pass never will words my but away, ‘ pass say that words some found I Testament New the in there but brother, my already You Testament? New the read still you do why “Father, someone: by asked was he when Sarov of Seraphim I Saint of words the Church mind in bear I Holy(…) 18:20) (Matthew, the in And, “ alone. says: are you Christ when what as believe things many attain You say. to so stronger,

accept the will of God. (…) When we communicate with God we try to compare ourselves ourselves compare to try we God with communicate we When (…) God. of will the accept

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think

people understand what is happening during the Sunday Mass? Sunday Mass? the during what ishappening understand people o wee w o tre ahr n y ae tee m wt them with I am there name, my in gather three or two where For Father John Father

during the acquisition and transmission of religious religious of transmission and acquisition the during ) from Hungary where the majority of his classmate his of majority the where Hungary from ) ,

h epaain f h Hl Ms. … Ee i the in Even (…) Mass. Holy the of explanation the interview 26 interview ed into my heart and and my heart ed into . So to what should we stick to? Not to that which that to Not to? stick we should what to So .

Bcue knowled Because . th

of March 2014 of March changes how Christians make sense and make sense Christians how changes I read with a lot of pleasure. (…) (…) pleasure. of a lot read with 20 years of being a priest I priest a being of years 20 to bring these sacraments sacraments these bring to

) ) community of believers. He believers. of community

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37 s s

CEU eTD Collection intimate the relationship would be. And intimacy with God brings new forms of expression expression of (dialo forms new brings God with intimacy And be. would more relationship the the other, intimate the love and understand to begins one more the relationships: interpersonal t actual from inseparable is God with communion her knowledge: of style communicative a excellence. has Terence, as well par as Mary, “seeker” the is He him. to closer God of presence the feeling for longing his of the most important sins, that of being lustful, was as important as not covering your head (as a (as head your covering not as important as was lustful, being of that sins, important most the of af church the in Mary by distributed Boca) Arsenie Father of sayings the (with a booklet of me masses, reminds during the itself repeating I saw gesture which mechanical fixes she interview the during car times Many instability. emotional her in on later perhaps, developed which, mother her of love the having not of pain great her explains she introverted, s to went she siblings, her from talented and sensitive most the Being family. Orthodox an in affection, much without fly e krhe. h tis o t lae e hi cmn ot rm h krhe. Her kerchief. the from out coming hair her leave to not tries She kerchief. her efully gic, (a ofbliss). personal)andexperiences sense Mary (65 years old) was born in a small and obscure village in Transylvania and raised, and Transylvania in village obscure and small a in born was old) years (65 Mary faith his sees one transparent: is knowledge His 16 likeblazing are eyes “His with Apocalypse the An you!” see don’t we but us, among are you “God, think: I and communion during especially presence, His feel I times Many (…) for. asking you’re what frightened you give always is not does who child and father a forgiving and good As a Him. lose not should you because se cries…in this and mother but his lose might he because tyrant, a is He that not God, of fear With virtue. divine that’s all humbleness, His all His justice, all kindness, His all be power…with may it d that His all so with course, of faith, man, a like no is, Christ Jesus is as only God there imagine I (…) where strengthened. there happen and miracles like are Dreams (…) time! in youfall them, you hear when immediately Because worthy. more are even who those to don’t go I God let and (voices), things No, such hear (…) to want him. against battle a started you knows Satan but know, not does man br have you “Satan, uttered: then I fell, I when and Cyprian Saint of Hymn the read I days some after was he children for Thaumaturg,

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of February 2014 February of ought me down!” I have started a started have I down!” me ought tudy Arts but could not afford to follow an academic career. Rather Rather career. academic an follow to afford not could but Arts tudy alking to Him. The knowledge about God bears a strong resemblance to resemblance strong a bears God about knowledge The Him. to alking )

d He is here, you should know…on the table, looking as He is described in described is He as looking table, the know…on should you here, is He d - o an Pneio, o ls ad te misfortunes other and loss for Pantelimon, Saint to to the sin of pride. God knows why. (…) Satan, you found the right the you found Satan, (…) why. knows pride. God of sin the to

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struggles, his efforts of interpretation and interpretation of efforts his struggles, as unfair. (…) It is a fight then, then, fight a is It (…) unfair. as cantor Terence ter a Sunday Mass: one Mass: Sunday a ter - o an Mn, for Mina, Saint to , interview interview ivine ivine 38

CEU eTD Collection people. people. Orthodox Romanian of religiosity the on impact huge a have Boca Father to attributed those and sayings original the instit an but plebiscite, a not is sainthood, categorical; so not is Church official the of H miracle the by Blessed personality. enigmatic and controversial a still progressive conversion progressive self how acquired, she resources cultural the with experiences her to meaninggives and interprets she how identity Christian her how see to illustrative is case Her level”. “higher at are hymnswhich books read special to prefers Orthodox she while people”, the “simple for out, are (acatiste) points Mary As helpful. or instructive equally are books al Not believers. for have practices reading that weight the about informs and Church Orthodox the of precepts theological and values moral the of assimilation and transformation witho in up flames going or km 200 than more of distance a on teleportation work, to forced and prisoner held was he where camp labor communist the from disappearance sudden and unexplainable of some great with recounts excitement She Boca”. Arsenie Father to bound was “I him: about read and bought Boca. Father salvation no is there suffering without that explains confidently she interview the After services. church the attending when woman) her ontological shift isalensthroughher ontological she which -

making, he is taught by the people to be the new saint in the Romanian Orthodox calendar, but the opinion the but calendar, Orthodox Romanian the in saint new the be to people the by taught is he making, 17 myself. (Mary myself. A extraordinary. something It’s me!” examined has God that and me in sweetness such feel I “God, day next doesn’t the God and Butme me. abandon of hold gets and catches devil) (the he then and cage a in trapped was I that immediately I pray, don’t I If fail. I Sometimes pray. always I and prayer of a lot I need read. books the prayer, through confession, only through Church, the through do

- n’t want to praise myself, but you cannot compare what I was and what I am now. (…) Only Only (…) now. am I what and was I what compare cannot you but myself, praise to want n’t elxvt i cniind y eiiu kolde etc. knowledge religious by conditioned is reflexivity Father Arsenie Boca (1910 Boca Arsenie Father 17 ut his skin or clothes being burned. Her language is transmitting a sense of of sense a transmitting is language Her burned. being clothes or skin his ut

I managed I Her strong affection for Father Boca is reflected also in the numerous books she books numerous the in also reflected is Boca Father for affection strong Her )

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to a more substantial and dedicated form of Orthodox Christianity, while Christianity, Orthodox of form dedicated and substantial more a to to understand a lot of things, even to apply them. God, please forgive me! I me! forgive please God, them. apply to even things, of lot a understand to

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feel that I fell into something, something, into fell I that feel ay s lo n xml o a of example an also is Mary of utional decision. Nevertheless, decision. utional those around h those at I have to cure to have I at l religious religious l er.

CEU eTD Collection conversion to a more radical commitmentconversion toamore toOrthodoxy. radical hist individual and interpretation of means The knowledge. religious positionality of of form specific importance a the acquiring expose to try given examples The well. as sensorial and communication dramatic episode, although there is an initial mo initial an is there although episode, dramatic a in not lightened is life spiritualized more even an for thirst her experience, religious Terence’s only is it although ontolo radical its to due usually 181), 2002: (James, peculiarities” curious 19 the rcl akrud eie hi snua frs f nweg ad ul u ter personal their up built and knowledge of forms singular their define background orical th 18 Observing the Observing p a of feeling The my hands the book the into my hands put God (…) battle. a It’s comes. gift the but trial, a It’s pains. take to have you this for And she’s if wi is God…as she of Indeed mother. myMother friend, my the and me judges He and soul happens my it in same…but is God the that not feel but I me, increasingly. to happens it home At church. the in be only can It thing? bright more ( immaterial wasn’t take can fel I sweetness: the one I felt and no again went I then Then, And me. interests nothing soul! and me from my them in felt I what thought…God, just I singing, were they how nuns When (…) you. let one doesn’t and evil in the breaks But (…) stone. a like is heart my Sometimes up. giving not and going I’m Yet, then. Extra (…) seldom. only is it But Heaven. feel to me dignifies church). God Liturgies Holy the even (the at Sometimes, can’t (…) you about. up treasures speak find you her church the give in there because not up, it will give not could I I but but thieves”, hunger, of die to Better you it. “Because need don’t I that I pray…no, tell and practice and will church to go not should I that but feet, my at whole the have would an me to come should someone if in my case, In (…) participate not do they Because astray!” bit insane. mea go they consider saying and and they aredoing know what don’t they they services, church much how “God, myself: to think I priests, siblings my From

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strong religious revival that marked north marked that revival religious strong -

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with amazement that “conversion is one of man’s most man’sof one is “conversion that amazement with I saw how that priest was moving the incensory and the the and incensory the moving was priest that how saw I ordinary, it can’t be expressed, be can’t it ordinary, interview 13 interview ment of conversion in a biographical context biographical a in conversion of ment d tell me that I would receive the whole world, I world, whole the receive I would that me tell d - who don’t go to church and sp and church to go don’t who th

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In Orthodox theological hermeneutics it is the downwards motion of God towards man man towards God of motion downwards the is it hermeneutics theological Orthodox In his journey on the road towards Him; man can only go freely on this road, he can either can he road, this on freely go only can man Him; towards road the on journey his

rrected, however, and to be shown how much better it is not to quit the straight road, straight the quit to not is it better much how shown be to and however, rrected, oil n proa dsrs, u i i a rda ad self and gradual a is it but distress, personal and social -

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( Saint s re il f cetn o rjcig o’ itreto. Saint intervention. God’s rejecting or accepting of will free ’s uutn, 1200). Augustine, makes possible the eventual encounter of man with the the with man of encounter eventual the possible makes mistaken interpretation tends to build up love, which is which love, up build to tends interpretation mistaken : hee tks nte maig u of out meaning another takes Whoever

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CEU eTD Collection responses reactions subsequent the and of spiritual crossing and social the cultural, and events historical of sum the is it words, other towards In God. knowing led of frame and healed paradoxically, is, of act purposeful a as believer suffering her Assuming completeness. the physically, and spiritually both understood first, the Through salvation. and suffering of symbol a as cross the of mystery the Orthodox in as theology. well as rebirth spiritual her in part important an pay sufferings her Terence, uncer faith to solution (a “hierophany” a of finally, and, being nature), social or psychological are a (of “crisis” altered), or questioned are which values (cultural “tension” of trilogy processual a through conversion. wa same the road, initial the hc a pcfc id f eiiu kolde a b aqie. h lte i te rdc of product the is latter The acquired. be can knowledge religious of kind specific a which and communication of instruments are monastery, Orthodox Pierre by given religion of the definition from linguistic Starting man. with relationship dialogical the initiates who agent active an as God of all, of most and, 34) 1993: (Rambo, formed thus knowledge the and experience conversion sh also which Scripture) Holy the of interpretation official religious the and practices services, church (through growth spiritual for footstep elementary an and mediator pe the through

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anis n lf meaning). life and tainties rsonal efforts of the “religious seeker”, of the Orthodox Church as an institutional institutional an as Church Orthodox the of seeker”, “religious the of efforts rsonal (the progress towards the knowledge of God through grace) is grace) through God of knowledge the towards progress (the boundaries during the conversion the during boundaries , a ec idvda hs a has individual each as y lhuh h lte cud e aiy disto easily be could latter the although ay stresses Mary

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centered on centered

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n’ experience one’s

in a business a in “ As one evolves, as one desires one as evolves, one As ined by the level of faith that faith of level the by ined l self l Rcado,18: 166), 1985: (Richardson, ”

(Ibid: - adjustment. For Mary, For adjustment. - like m like ih sadr of standard a with 8 29 28, anner religious religious anner

Romanian - 0. The 30). 43 ” -

CEU eTD Collection the othersat sametime. ex Gaza of encounterwithGodand knowledge ofcharacter shapethrough the takes teachings, thecommunal Dorotheus As believers. of community the from isolated not but face a a into life andcre inscribed nevertheless, is, life committed religious their in spiritually changes meaningful the synthetizes which language Orthodox canonical/official more a to Terence as well attainin of process the altering or Christ theology Christological a in matter, that For 294). 2009: (Zizioulas, through knowledge religious of form new a and Christ in union the possible make monastery the and church the form, communitarian its In renewal. religious -

enhances and makes real the ind the real makes and enhances to

- face communication with the divine. the with communication face ates a reality of religiously driven emotions, while at the same time being a medium of whileat emotions, of a medium being the sametime ofreligiouslyates areality driven

g a certain knowledge about God. The conversion of Mary as Mary of conversion The God. about knowledge certain a g ividuality of its members (ibid: members its of ividuality Thus, religious knowledge is individually shaped individually is knowledge religious Thus,

h eprec o te many the of experience the , the church as the body of body the as church the ,

293) without suppressing without 293) rse i his in pressed 44

CEU eTD Collection ofotd ih h psil ipc o hshr w rlgos rd. isl, hs ye of type this Firstly, credo. religious own his/her of impact possible the with confronted is and beliefs his/her of reflection the sees one informants, the of understandings religious the theresultsobtained. should beaskedor ininvestigating make used definitions the in chap first participation the emotional in argue of to intended benefits I As and fieldwork. dangers the to attention pay me made that show, to tried I as addition, In knowledge. byknowledge thepositionwherefr isinfluenced religious acquiring of process God’s the implies in also it agency while believer the for entails He that all with God accept oth to the readiness on Will, beliefs. of system Christian the of understanding will; and faith background beliefs of system (the positionality that suggest These interpretation. between barrier a creates and studying o of beliefs the by changed be to possibility the out ruling that believe I Secondly, detachment. cognitive that assumption false a be would it useful; start not should research ethnographic

This would be the particularity of the anthropology of Christ of anthropology the of particularity the be would This self of stage necessary but hard a was beliefs Orthodox own my about Writing self (almost natural a is knowledge studied, Christians Orthodox the For

thers minimizes the anthropologist’s efforts to integrate oneself in the field he/she is he/she field the in oneself integrate to efforts anthropologist’s the minimizes thers

etc. for some of them of some for ) could leave important marks on the interpretation of the ethnographic work and work ethnographic the of interpretation the on marks important leave could )

l te ifrne hn aig o hoe h rsac qetos which questions research the choose to having when difference the all it is a sensorial experience (a felt reality) along with a semiotic a with along reality) felt (a experience sensorial a is it Conclusions

from the idea that the negation of oneself could be very be could oneself of negation the that idea the from atclr om o ntv exegeses native of forms particular

ilwr sol cnit o a of consists should fieldwork om it is sought and gained. gained. om itissought and

e, h eitmlgcl standpoint epistemological the ter,

, ianity: as one seeks to grasp to seeks one as ianity: the intellectual and cultural and intellectual the r ad i a individual an is hand, er

and the scientific scientific the and eoinl and emotional n - evident) act of act evident) - awareness n the and 45

CEU eTD Collection positionality, of the informants’ syncretic or official knowledge of God and the scientific scientific the and God of analysisunderstanding ofhow be used should inthesubtlefield objective knowledge official or syncretic informants’ the of positionality, both process emot demanding a was production knowledge emic and scientific the and Orthodox anthropologicaland toseeitasan instrument. tha changes epistemological and/or emotions experiences, “pre the adjust was to envisioned method only suppressed or ignored be cannot which filter a are beliefs anthropologist’s might commitmen Christian own my of test frank a undertake to sought for valid also are These used. interpretations of set the and methods the asked, questions the on depends observing Christianity, s most the be to believed I what of presentation brief a make to subsequently, was, attempt My knowledge. of types certain produce ionally and scientifically. In the end, what resulted was an attempt to make sense of my my of sense make to attempt an was resulted what end, the In scientifically. and ionally

hne h ata rlgos nweg o te nomns I bcm cer th clear became It informants. the of knowledge religious actual the change Finding equilibrium and a coherence between personal involvement as a Christian Christian a as involvement personal between coherence a and equilibrium Finding

y own my eain o h suid topic: studied the to relation how much the production of a specific knowledge about God and religion and God about knowledge specific a of production the much how ignificant ignificant -

knowledge” (the system of beliefs) to the personal the personal beliefs) to of system (the knowledge” eoe n drn te ilwr eprec I experience fieldwork the during and before social cetfc approache scientific t could happen during the fieldwork fieldwork the during happen could t t such as to see how much it it much how see to as such t of Christianstudies.

rm h start the from t te td of study the to s at the the at The .

CEU eTD Collection trajectories towards a complete communion with God. complete communiontrajectories with a towards The paths towards God as explained by Dorotheus of Gaza. The dots represent individual represent dots The Gaza. of Dorotheus by explained as God towards paths The

Appendix 1

CEU eTD Collection

Orthodoxchapel.The interioroftheMass (March2013) Romanian Sunday Appendix2

CEU eTD Collection

The feast of Annunciation (25The feastofAnnunciation

of March 2013)of March

CEU eTD Collection

2013)

Both pictures were taken during the annual Romanian Day of Gastronomy of Day Romanian annual the during taken were pictures Both (16 th

of June of 50

CEU eTD Collection

Numen Baumann, International. London: Clark T&T Barclay, Praeger. (ed), Flowerday A. Charles e r & Glazier D. Stephen in Movements: Account”, Sectarian Confessional on Research Ethnographic of “Dilemmas 2003. A. Hans Baer, vol. 18(2): Asad, Series I,Vol.2 Augustine. Saint ş Institutului Biblic Dorotheus Biblia Sources: Secondary s g n i d a

[ Talal. , The Bible

47 (3):313

Martin of Gaza. 1980 Gaza. of

Literature: n .. 2004. M.G. hn 237

in the anthropology of religion: Theoretical and methodological essays methodological and Theoretical religion: of anthropology the in 1983. , - http://www.ccel.org/ccel/schaff/npnf102.html 259. ]. 2009., translation. Bartolomeu]. 2009.,translation. Cluj Anania. . h Ct o God of City The

2000 i deMisiune al Ortodoxe Bisericii

- 337. “Anthropological

. .

. “ Fi Diaspora: Diaspora: localia eoitn diaspora Negotiating

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