otrf_2013_report_-_d._salapatas-libre.pdf

8/10/2019 OTRF_2013_Report_-_D._Salapatas-libre.pdf

1/7

1

Conference dedicated to Christos Yannaras:

Philosophy, Theology, Culture

Orthodox Theological Research Forum(2nd-5thSeptember 2013)

By

Dimitris Salapatas

The Orthodox Theological Research Forum was held this year at St. Edmunds Hall, Oxford,

(2nd to 5th September), and was dedicated to Christos Yannaras, Professor Emeritus of

Philosophy at the Panteion University in Athens, an eminent contemporary Greek

theologian, philosopher and writer. This conference attracted people from all over the

world. The unique feature of this gathering was the fact that Mr Yannaras was present,

answering and commenting on many papers, allowing for a further understanding of his

thought, philosophy, theology and culture.

The conference began with an address by Archbishop Anastasios of Albania (in

abstentia) who claimed that Yannaras is one of the most renowned Greek writers today. Due

to the absence of Metropolitan Kallistos Ware (due to ill health), Christos Yannaras offered a

brief introduction to the participants. Apophaticism was a key term, analysed and examined

by all the speakers papers during this conference. Mr Yannaras, in his paper, defined

apophaticism, by stating that it is the denial that we can exhaust knowledge in its linguistic

expression, a denial that we can identify the understanding of the signifiers with the

knowledge of the things signified1. He later went on to venture into analysing a number of

elements and aspects of his work, which he believes have yet to be subjected to critical

scrutiny. Mr Yannaras believes that the most important and most personal elements of his

work has yet to be properly examined. He pointed out the fact that Heidegger was the

decisive encounter in his life,however, ancient Hellenism showed him a relation as shared

experience of rational contemplation. He claimed that his studies on both apophaticismand

epistemology have never been critiqued. Additionally, this is also the case with Mr

Yannaras extended investigation in the field of ontology. He explained that his

1

Yannaras, Christos, Conference Address, Paper given to all participants. Also found in Christos Yaaraspaper, OTRF Conference Oxford 2013, http://londinoupolis.blogspot.co.uk/2013/09/christos-yannaras-

paper-otrf-conference.html,Accessed 12/10/2013, 12.56
http://londinoupolis.blogspot.co.uk/2013/09/christos-yannaras-paper-otrf-conference.htmlhttp://londinoupolis.blogspot.co.uk/2013/09/christos-yannaras-paper-otrf-conference.htmlhttp://londinoupolis.blogspot.co.uk/2013/09/christos-yannaras-paper-otrf-conference.htmlhttp://londinoupolis.blogspot.co.uk/2013/09/christos-yannaras-paper-otrf-conference.htmlhttp://londinoupolis.blogspot.co.uk/2013/09/christos-yannaras-paper-otrf-conference.html


2/7

2

apophaticism and the ontology of the person have not been treated as a contrasting

alternative to the philosophical approach of the West2. Mr Yannaras, interestingly, stated:

the whole of my work and life is a dialogue with his Western self, a search in my Hellenic

ecclesial roots for serious (and experientially shared) responses to the quandaries of the

modern West which is the flesh of my daily life3.

The next paper was given by Revd. Andrew Louth,4 entitled The Apophatic in

Modern Orthodox Theology and Modern Philosophy. He claimed that Orthodoxy is

apophatic and this apophaticismhas brought interest from the West to the Orthodox Church.

Apophatic theology has become prominent, especially in the last century, by a number of

scholars, including Metropolitan Kallistos, Christos Yannaras and Fr. Bulgakov.

The second day began with Dr Evaggelos Bartzis paper entitled Greek theology after

Christos Yannaras: the response to a prophetic call?He explained that theology is seen as

prophecy, which is rooted in history, and that it is forwarded against heresy. Throughpraxis,

prophecy can be safeguarded. He also questioned whether Orthodox ecclesiology can be

compatible with nationalism. After the Great Schism, Mr Bartzis claimed that, we have the

formation of the Roman Catholic Church and the Orthodox Church. This brought a different

understanding of catholicity. Roman Catholicism has a quantitative understanding of

catholicity, as universality. However, he pointed out that catholicity is a problem of an

ideological unity. Such a unity would need an authority, an infallible authority and an

understanding of the individuals faith. These are not errors, but a historical need. On the

other hand, the East continued to understand Aristotles catholicity. The speaker concluded

his talk by claiming that every Eucharistic gathering is the realisation of the Catholic

Church; catholicity is the realisation of the wholeness.

Pui Ip gave a paper with the title On the patristic grounding of Yannaras prosopo-

centric ontology: a philosophical argument. He claimed that Orthodox theology needs to

continue its patristic theology, but also use theology in a modern language. He claimed thatYannaras ontology is faithful to the apophatic, patristic grounding. This faithfulness can

only be verified within an ecclesial reality. The Church should articulate Her thought

through philosophical language. He identified the fact that today theologians are more

flexible, and therefore in dialogue with philosophy. Philosophy, however, does not have any

2Ibid.

3Ibid.

4

Andrew Louth is Professor Emeritus of Patristic and Byzantine Studies at Durham University andalso Visiting Professor of Eastern Orthodox Theology at the Amsterdam Centre of Eastern OrthodoxTheology, in the Faculty of Theology, the Free University, Amsterdam.


3/7

3

relation with the supernatural. If we take an apophatic stance in regards to knowledge, then

we are not held back by restricted formulations. We respect the ecclesial tradition of the

Church.

Revd Ciprian Burca followed5, by giving a paper on The Power of Submission:

Christos Yannaras Reflections on Marriage. The key theme of his paper was union; union

with God and union within marriage. Marriage is not to be understood as an obstacle to

perfection and salvation. We can attain this belief from the fact that many saints were

married. At the end of the talk Mr Yannaras himself explained that even a dispute between

the couple promotes the sharing of a common life. He then claimed that we as Christians

have lost the meaning of the ecclesial character of the wedding. According to Yannaras,

marriage is today the legalisation of the sexual relation.

Revd. Dimitrios Harper gave a paper on The Place of Morality in the Theological

Schema of Christos Yannaras. The speaker presented his theme by comparing and

analysing a number of philosophers, including Kant and Nietzsche. He claimed that pietism

consists of an eschatological heresy, which the East had adopted fromthe West. On the other

hand, he highlighted, among other themes, the contradictions of approach to the

achievement of ethosin Mr Yannaras work.

The third day of the conference began with the Divine Liturgy, celebrated in the

chapel, located within St. Edmunds Hall. Fr Andreas Andreopoulos later expressed his

gladness and thrill for co-celebrating with two of his students, while a number of his

students were the chanters. This shows the importance of the existence of an MTh on

Orthodox Studies in Britain (specifically at the University of Winchester where

Andreopoulos is the MThs Programme Leader), bringing together Orthodox students from

all around the world, by creating a new centre for Orthodoxy in the West.

The first talk of the third day was given by Metropolitan Kyrillos of Abydos

(University of Athens), on Orthodoxy and the West in modern Greece: the work of ChristosYannaras. He looked into Yannaras book Orthodoxy and the West. He explained that

Christianity was intended as a new mode of being, not just merely as another religion.

However, in the West, individualism is expressed, following a moralistic paradigm. The

God of the West is a punisher, a law giver , a view which promotes a legalistic perception of

God. Returning to the East, the bishop explained that the national churches follow the

Barbarian paradigm, which is alien to the synodical system of Orthodoxy. Theology cannot

5Dr. Niki Tsironi was not able to be present; nevertheless, her paper was read in the conference, entitled

Triiality trasfored to eterity: coets o the Coetary o the Sog of Sogs.


4/7

4

be set apart from the Eucharistic practice and the Patristic tradition of the Church.

Metropolitan Kyrillos also stated that the Greek state has remained indifferent to the

Ecclesiastical Renaissance of the last decades. He identified that Greek education has low

standards, whilst even the theological studies are seen in contempt. On the other hand,

Orthodoxy is a seed which must be placed in the West; however it is still growing in the

East. Is Ecumenical dialogue relevant today? Bishop Kyrillos explained that it is; yet his

Eminence identified that Mr Yannaras book shows an opposition to that. Inevitably he

identified that we cannot visualise a reform within the Church because it goes against the

Trinitarian example. Mr Yannaras commented on certain aspects of this paper, explaining

that the history of the Church is a total failure. Today we have more than 300 churches. The

challenge is how we can transform this reality into a relation. Does the Ecumenical dialogue

respond to the needs of the Church and the faithful? He has also stressed his belief that

monks, poets and those in the periphery of the Church, and not bishops and University

professors, should be involved in the dialogue; an interesting and revolutionary notion (if

we are to look at the life and the course of Ecumenism).

Revd. Andreas Andreopoulos (Reader in Orthodox Christianity at the University of

Winchester)6gave a paper on Hatjidakis and Yannaras: A Quest for a Dynamic Relationship

between Greece and Western Europe. The speaker presented a few strands of thought, on

an unusual topic. Theologians talk about theologians, musicians about musicians;

nevertheless, here Fr Andreas is comparing two distinct people, ideas and approaches by

pointing out the Greek identity and culture. Greek surrealism was adopted by poets, giving

new spirit to tradition, promoting therefore a renewed sense of identity. Hellenic identity

has been quite elusive; yet, dialogue between Greece and the West is an inclusive dialogue.

After WW II, Greece was not a leader, nor did it follow Communism. Most importantly,

Greece could not find a path of its own. Fr. Andreas pointed out Yannaras significance,

explaining the issues of ethos, his beliefs against pietism and his ideas for the future andthen went on to speak about Hatjidakis. His work, especially during the Greek junta7was

analysed by showing how a poetic and romantic piece of work can be the greatest anti-junta

propaganda. He followed the poetic and musical path and not the philosophical, which Mr

Yannaras did. However, both these figures remind us of each other, i.e. their Greekness,

their poetic-philosophical stance and that both fought against the touristic-ancient Greek

6 Dr Andreopoulos is also the Programme Leader of the MTh in Orthodox Studies at the University of

Winchester.7The Greek junta was in power from 1967-1974. The military junta was led by Colonel George Papadopoulos,

Brigadier Styliaos Pattakos ad Coloel Nikolaos Makerezos, ho seized poer i a coup detat.


5/7

5

course and mentality of modern Greece. Finally the speaker claimed that a better contrast

would be between Mr Yannaras and Papadiamantis, being the obvious choice. However,

this contrast between Yannaras and Hatjidakis is a more exciting one (why is more exiting?

add 4words) because

Sotiris Mitralexis presented the paper: On Christos Yannaras Propositions for a

Critical Ontology. He argued that the question of a critical ontology is a question of

meaning, a question of truth. This question, however, is not limited to the philosophical

world, but it extends to the world of human coexistence, of civilization and history. Dr.

Stoyan Tanev spoke about Christos Yannaras and the Encounter between Theology and

Physics in which presentation he explained that theologians have a lot to say to scientists;

however, this sadly does not happen. On the other hand, physicists are scared of using the

term energy. It is too philosophical for them. Orthodox theology, however, embraces this

idea.

The third day ended with a paper given by Dr Evaggelia Grigoropoulou on Christos

Yannaras as a teacher: lineaments of a distinct work. Dr Evaggelia examined Yannaras

oeuvre in her doctorate thesis, entitled The early development of the thought of Christos

Yannaras, making her a specialist in the thought and work of Mr Yannaras. She began to

know his theology from experience when she first read Yannaras books while in her

teenage years. She explained that a great teacher is one who inspires, not one who merely

transmits knowledge. A book has the power of achieving this objective and Mr Yannaras is

thus one of the most eminent figures in Greece, an authentic spirit, an inspired mind. Even

his critics understand and respect his intellect. It is evident that he has offered much to

theology, playing a crucial role in the transformation of Greek theology as Mr Yannaras

rightly puts it that the Church is about metanoia; an invitation to a journey. Dr Evaggelia

pointed out that apophaticism is crucial, because it does make Christianity not just an

ideology, but a Church. The speaker also identified that the element of eros, which has aprominent place in Yannaras work, and is also central in the Churchs life.

Dionysios Skliris delivered a paper on The use of the term tropos (mode) by

Christos Yannaras. He gave some criticism in regards to Yannaras ontology and some

possible answers to them. He identified that the term tropos has its own interesting history

from the Cappadocian Fathers to Maximus the Confessor, which is currently received by

scholars, such as Christos Yannaras. The speaker wished to examine how Yannaras has

received the non-concept concept of tropos from Maximus the Confessor and how he has

managed to create a very original metaphysical vision founded on it.


6/7

6

Professor Neil Messer (University of Winchester) spoke about The contribution of

Yannaras in modern Christian ethics. He gave a protestant theological approach to

Yannaras works, looking specifically into the book Freedom and Morality. The problem of

morality has been linked with the existential reality of humanity. We understand the person

as an individual. He spoke about various issues within Christian Ethics. Mr Messer

emphasised the fact that the Church does not have a social ethic, but is a social ethic.

Dr Mary B. Cunningham (University of Nottingham) gave a paper on Logos as

Signifier: the Relationship between Divine and Created Being in the Thought of Christos

Yannaras. The speaker looked into the book Person and Ethos where she argued that

Yannaras understands the Patristic creation in an innovative way, promoting the

relationship between divine and creative being. There is an interaction of God, through

erotic love; a relationship of personal communion. According to Mr Yannaras, the Christian

God is personal and the Logos provides meaning to each created being. Someone exists in

otherness, in our relationship with our Creator. Ms Cunningham went on to explain that the

Logos is the vehicle of Gods self-expression in the world.

Dr Natalie Depraz (University of Rouen) analysed the topic of Apophaticism and

phenomenology: Christos Yannaras in the light of Jean-Luc Marion, comparing and

contrasting the views of both philosophers. Finally, the last paper of the conference was

given by Professor John Hadjinicolaou (University of Sherbrooke, Canada) on Concerning

Affinity: a Personal Testimony. Professor Hadjinicolaous personal encounter with Mr

Yannaras gave a unique feel and understanding, being the ideal conclusion to this important

conference. He analysed a number of ideas expressed by the guest of honour, ending his talk

by quoting a selection of Yannaras work.

Conclusion.

This conference was a meeting point of West and East, where both worlds were

represented, analysing Mr Yannaras work. At the end of the conference, ProfessorYannaras, conveyed his amazement at the fact that his work was not criticised by the big

names, by only the accredited and famous academics, but also by young academics, who are

interested in his work. This reality gives him hope for the future, for both our world and the

Church.

Contributor:


7/7

7

Dimitris Salapatas has studied Theology and Byzantine Music in Athens, International

Relations at the University of London and is currently undertaking research on The

Fellowship of Saint Alban and Saint Sergiusat the University of Winchester.

otrf_2013_report_-_d._salapatas-libre.pdf

Documents