Cyril Hovorun

It is no coincidence that ecclesiology,
as a theological discipline, emerged
in modern times alongside the rise of
secularization. During this period, the
Church—once embracing the entire
world—suddenly found herself placed
within it and surrounded by it. This
world no longer regarded itself as part
of the Church and often rejected her
outright. Sometimes, the Church responded
to this rejection by rejecting
the world in turn. It was as if she were
standing in front of a mirror, mimicking
the gestures of the secular world,
with the difference that her right hand
in the mirror appeared as her left…

Why is the identity of eastern Christianity defined, in large part, by Orthodoxy? This is a little like asking: why am I who I am? The question seems rhetorical—and yet not easy to answer. This article offers clues to answering this question

In this paper, I want to explore the phenomenon of fundamentalism, which has become an inalienable part of contemporary religious discourse. First, I want to chart the origins of the fundamentalist movement in antimodernist Protestantism and its parallels in the Roman Catholic sphere, and to look at its development in the later twentieth century. In[…..]

The Pan-Orthodox Council held in Crete in June 2016 established its succession to the Council held in Constantinople in 1872. Both councils dealt with the topic of nationalism, which the majority of scholars agree is a modern phenomenon: nationalism, and even national identity, constitute an intrinsic feature of modernity. Yet each of the two councils[…..]