Orthodoxy and the West: Hellenic Self-Identity in the Modern by Christos Yannaras

By Christos Yannaras

This publication tells the tale, from a Greek viewpoint, of the penetration of Orthodoxy by means of Western theological attitudes, starting with the 1st translations of Thomas Aquinas and finishing with the culture of educational theology of the fashionable Greek universities. From the fourteenth century to the current day the Greek Church has both willingly followed Western non secular principles or had them compelled upon it by way of authoritarian Greek governments. This publication tells the tale, from a Greek standpoint, of the penetration of Orthodoxy through Western theological attitudes, starting with the 1st translations of Thomas Aquinas and finishing with the culture of educational theology of the trendy Greek universities. The unfolding of the tale, punctuated by means of many shiny photos of the executive personalities of the days, increases looking out questions about the character of Hellenic self-identity.

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The polity set out in the Manhattan congregation's constitution reflected the influence of a Reformed environment and addressed the local situation of a free church with voluntary membership and no church taxes for financial support. These last conditions shaped the practice of all Christian groups in the United States, giving even the Roman Catholics a more democratic organization than in other nations. The Lutheran constitution adopted in 1686 provided for a solid core of lay leadership, including elected elders and deacons, and a lay reader and a bell-ringer.

Though Pastor Slagelse was among them when they set sail, he and more than eighty others died en route. George J0rgen Iverson, the new governor, was busy with the tasks of organizing the colony, bringing together the Danish and Dutch residents, and attending to the people's physical needs. Quickly he saw that Fort Christian was made usable for conducting both Danish Lutheran and Dutch Reformed worship as well as for his own residence. In the absence of a pastor these services were led by a layman, likely Iverson himself on some occasions.

Aside from Ebenezer, ail were well under way by his arrival in 1742, though his influence was later important in the areas occupied by the New Netherlands and New Sweden as well. Each one foreshadows themes and issues that reappear in other places and in other times. None of them, however, are the main story in subsequent chapters. THE NEW NETHERLANDS The Lutherans from the Netherlands were, in some ways, better prepared for the American situation as it would develop than any other immigrant group.

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