THE ORTHODOX CHRISTIAN WORLD - ·-·- Edited by Augustine Casiday ~ ~ ~~o~~~~~g:up LONDON AND NEW YORK First published in 2012 by Rourledge 2 Park Sq uare, Milton Park, Abingdon, Oxon OXr4 4RN Simultaneously published in the USA and Canada by Rourledge 7II Third Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2012. Augustine Casid ay for selec ti on and editorialmJtter; indiv id ual contributors, their contributions The right of the editor to be identified as the author of the ecl iroria lmateria l, and of the authors for their individual cllapter , has been asserted in accordance with sections 77 a nd 78 of the Copy ri ght, Designs and Patents Act 1988. All rights reserved. No parr of this book may be reprinted or reproduced or utili sed in any form or by a ny elecrroni c, mechanical, or other means, now known or hereJfte1· invented, including photocopying a nd recording, o r in any information srorage or retrieval system, without permi sion in writing from the publishers. Trademark notice : Product o r corporate names may be trademarks o r registered trademarks, and are used only for identification and e pl:mation w ithout intent to infringe. British Library Cataloguing in Publication Data A cata logue record for this book is available from the British Library Library of Congress Cataloging in Publication Data The Orthodox C hri stian world I ed ited by Augustine Cas id::~ y . p. ; em. - (Routledge worlds) Includes bibliographical references and index. r. Eastern churches-History. 2. Orthodox Eastern Church-History. 3- OricntJI O rthodox churches-History. 4- C hurch of the East-History. 5· Orrhodox Eastern C hurch-Doctrine . 6. Oriental Orthodox churches-Doctrin es. I. Casid ay, Augustine. BXI03·3 ·0 785 2012 2Sr.9-clc23 ISB N: 978-o-415-45516-9 (hbk) ISB : 978-o-20J-II938-9 (ebk) Typeset in Sa bon by R efi neCatch Limited, BungJy, uffolk MIX Paper from JJFSC responsib le sources FSce C004839 Prinred a n I bound by C PJ Group (UK) Ltd, Croydon, C HO 4YY CONTENTS --···-- Notes on contributors X I Editor's introduction XV Augustine Casiday Divisions of Middle Eastern Christianity XXI Alexander Treiger PART I: ORTHODOX CHRISTIANITY AROUND THE WORLD I I T he Greek tradition 3 Andrew Louth 2 The Ru sian tradition l 5 Vera Shev.zov 3 The Armeni a n tradition Vrej Nersessian 4 The Georgian tradition Tamara Grdze/idze 5 The Syriac tradition 66 Robert A. Kitchen 6 T he Assyrian Church of the East Robert A. Kitchen 7 The Ara bi c tradition Alexander Treiger 8 The Copti c tradition Maged S. A . Mikhail .. V II -Contents - 9 The Ethiopian tradition II6 Osvaldo Raineri IO The Serbian tradition 130 Vladimir Cvetkovic I I The Romanian tradition Dan loan Mure~an I2 Orthodoxy in Paris: the reception of Russian Orthodox thinkers (1925- 40) 154 Antoine Arjakovsky 13 Orthodoxy in North America 164 Dellas Oliver Herbel I4 Orthodoxy in Australia: current and future perspectives 179 Trevor Batrouney PART II: IMPORTANT FIGURES IN ORTHODOX CHRISTIANITY 187 I S Mary the Theotokos ("Birth-giver of God") 189 Mary B. Cunningham r6 Ephrem the Syrian 20! Robert A. Kitchen 17 Macarius (Macarius-Simeon, Pseudo-Macarius) 208 Marcus Plested r8 John Chrysostom 2f3 Wendy Mayer 19 Cyril of Alexandria 2!8 Norman Russell 20 Dionysius the Areopagite 226 Alan Brown 21 Babai the Great 237 Robert A. Kitchen 22 St Maximus the Confessor 244 Melchisedec Toronen 23 Sinai and John Climacus 25I jonathan L. Zecher 24 Cyril and Methodius 262 T. Allan Smith 25 Photius of Constantinople 269 Adrian Agachi Vlll -Contents - 26 Barhebraeus 279 Hidemi Takahashi 27 Tiiklii Haymanot Getatchew Haile 28 The Hesychasts: "political Photianism" and the public sphere in the fourteenth century 294 Dan I oan Mure~an 29 Nil Sorskii T Allan Smith 30 Neagoe Basarab 310 Augustine Casiday 3 r Nikodemos the Haghiorite 318 Norman Russell 3 2 Contemporary Athonite fathers Graham Speake 3 3 Elders of Optina Pustyn' 33 2 T Allan Smith 34 Saint Raphael Hawaweeny, bishop of Brooklyn: "The Good Shepherd of the Lost Sheep in America" The Right Reverend Basil Essey 35 Sergii Bulgakov 345 Paul Gavrilyuk 36 Dumitru Staniloae 352 Stefan Stroia ,- 37 Matta al-Miskin 359 Maged S. A. Mikhail \ PART III: MAJOR THEMES IN ORTHODOX CHRISTIANITY 3 8 Ecclesiology and ecumenism Peter C. Bouteneff 39 Orthodox canon law: the Byzantine experience David Wagschal 40 The doctrine of the Trinity: its history and meaning Aristotle Papanikolaou 41 Orthodoxy and culture John A. McGuckin lX -Contents - 42 Ethics Perry T Hamalis 4 3 Women in Orthodoxy 432 Vassa Kontouma 44 Hagiography and devotion to the saints 44 2 james Skedros 4 5 The Philokalia 45 3 Vassa Kontouma 46 From Jewish apocalypticism to Orthodox mysti cism Bogdan G. Bucur 47 Philosophy and Orthodoxy in Byzantium Torstein Theodor Tollefsen 48 Russian philosophy and Orthodoxy 492 Christian Gottlieb 49 Modern Greek literature and Orthodoxy David Ricks 50 Russian literature and Orthodoxy: outline of main trends to 1917 517 A lexis Klima(( 51 Music in the Orthodox Church 531 Ivan Moody 52 Orthodox Christianity and mental health 547 John T Chirban 53 Orthodox Christianity and world religions 568 Gavin Flood Index X CHAPTER TEN THE SERBIAN TRADITION --·-·-- Vladimir Cvetkovic he Serbian Orthodox Church is an autocephalous Orthodox Church having the T patriarch as its head and consisting of 3 archbishoprics, 6 metropolitanates, and 3 r dioceses, counting more than I I million people. It is the largest church in Serbia and Montenegro, and the second largest in Bosnia and Herzegovina and Croatia. It has an archbishopric in Macedonia and dioceses in Western Europe, North America, and Australia. The Serbian patriarchate is ranked sixth in the seniority among auto­ cephalous Orthodox churches after four ancient patriarchates (excluding the see of Rome)- i.e. Constantinople, Alexandria, Antioch, and Jerusalem- and the Russian patriarchate. The theological heritage of the Serbian Church is evident not only in written sources, but also even more in church art, architecture, and in the organization of the community, both as church and state. The history of the Serbian Church may be divided into six periods: the beginnings of the Christianization of Serbs, the period of the medieval Serbian state, the period under the Ottoman and Austro-Hungarian rule, the period of the liberation of Serbia and the creation of the Yugoslav state, the Second World War and the Communist period, and finally the post-Communist period and the collapse of Yugoslavia. THE BEGINNINGS OF CHRISTIANIZATION (NINTH TO TWELFTH CENTURY) In a process that started as early as the fifth century, a large group of Slavic tribes, including Serbs, migrated southwards from the northern European territories and settled in the Balkan Peninsula. Being situated between two ancient cultures, Greek and Latin, both Christianized at that time, Serbs and other Slavs from the Balkans were exposed to their influences. The adoption of Christian faith among Slavs was a slow process that lasted for centuries (Deretic I990: 6). The decisive element in their Christianization was the invention of the Slavonic script. The Byzantine model of the Christianization of the Slavs in their native language proved more successful than the efforts of Roman missionaries to spread the Christian faith in Latin. Two brothers from Thessalonica, Constantine (or Cyril, to give his monastic name), and Methodius, I30 -CHAPTER ro: The Serbian tradition- who learned Slavonic from the Macedonian Slavs, were sent by St Photius, patriarch of Constantinople, to mission among Moravian Slavs. They accommodated the existing Glagolitic alphabet, already used among the Slavonic tribes, to a new alphabet known as Cyrillic. Important biblical texts and Christian liturgical books were translated into the newly invented alphabet. The evidence that the Christianization of Serbs had already been started by Cyril and Methodius comes from the letter of Pope John VIII addressed to Duke Mutimir, the ruler of Serbia in the ninth century. This document shows that the Pope requested from the Duke to submit his people to the ecclesial jurisdiction of Methodius, the bishop of Sirmium (Sremska Mitrovica), instead of remaining under Byzantine juris­ diction (Deretic 1990: 7). The disciples of Cyril and Methodius, who established their schools in Ohrid in Macedonia, continued the process of Serbs' conversion to Christianity, while another group of their disciples located in Preslav in Bulgaria commenced the same process among Bulgarians. The translation of the necessary liturgical books from Greek into Slavonic formed the foundation for the development of written language. The adaptation of the Old Slavonic texts translated by Cyril and Methodius to the local pronunciation led to the Serbian revision of the Slavonic language. The distinctiveness of the new revision is evident in Mary's Gospel (tenth/eleventh century), Vukan's Gospel (late twelfth century), and Miroslav's Gospel (c.II85) (Bojovic 2oo8: r46). The cult of the martyrs that occupied a central place in Octoechos, Menaion, or Synaxaria served as a model for the hagiographical genre. One of the early Slavonic examples of this genre, unfortunately no longer extant, is the martyrdom of the Serbian Prince Jovan Vladimir of Duklja (99o-roi6), written a short time after his death. It served as inspiration for the author of the "Chronicles of the Priest of Duklja" (Letopis papa Dukljanina), written in the last decades of the twelfth century but preserved only in a sixteenth-century Latin translation under the titles Libel/us Gothorum or Regnum Slavorum (Stephenson 2ooo: rr9). The Serbian iconography of this period developed as a mixture of Byzantine and Western stylistic expressions. However, in Zeta and Boka Kotorska on the Adriatic Coast, Romanesque influence often prevailed.