ON A CREATIVE ORTHODOXY

"Ever Present: Early Christian Worship" by William Ferguson Brassey Hole (1846 - 1917)

The Reimagining of Orthodox Theology in a Global Context: A Path of Return and Reappropriation in the Postmodern World

By Bp. Joseph (Ancient Church of the West) 

In an era marked by postmodern skepticism and the aftermath of a post-Christian cultural evolution, the need for a renewed Orthodox approach in non-Western and non-traditionally Christian cultural contexts is pressing. This approach should neither replicate the flawed and ahistorical conclusions of the 16th-18th century "Reformation" and "Counter-Reformation," nor fall prey to their culturally constrained and anachronistic assumptions. Instead, a new movement within Orthodoxy must draw from its ancient roots, embracing the Vincentian Canonical method while integrating non-Western cultural paradigms. This will reframe the faith as a universal philosophy that recognizes the “Imago Dei” in all humanity, fostering peaceful coexistence and addressing the unique challenges of globalization and de-globalization in the modern world. Unique within the Christian world, Orthodoxy insists of the ability of all men to seek and know the Truth, while also acknowledging that we are unable to fully comprehend it or to act upon it without the indwelling of the Holy Spirit. We believe that Christ expiated all sin, making a way of salvation available to all humankind, undermining the narrow theological categories of Western Christianity and breathing new life into the cause of international, cross-cultural missions.

Revisiting the Historical Gaps in Western Theology

The theological conclusions of the Reformation and Counter-Reformation were often based on Latin mistranslations and Germanic cultural impositions that distorted the biblical message. Jerome's Vulgate, with its inaccurate translation of the term for justification, imposition of legal terminology, contributed to Western Christianity's emphasis on juridical concepts of sin and salvation, rather than upon their original basis of sickness and health analogies. Anselm of Canterbury's Cur Deus Homo mirrored Germanic notions of wergild ("man-price"), amplifying substitutionary atonement theories that emphasized legal satisfaction. This emphasis unnecessarily narrowed the message of the Gospel into the Germanic context, and while necessary for communication in that cultural context, diverged from the holistic, communal, and participatory soteriology found in the early Church. Therefore, we must be mindful of the process of associative and lexical drift within the historical flow of Christianity, careful to always return to the original context and language of the Gospel, rather than allowing a particular missionary reality or translational paradigm with a culture to become the new standard of meaning. 

St. Irenaeus offers a vision of salvation that transcends legalistic confines: “He became what we are, that He might bring us to be even what He is Himself” (Against Heresies, V. Preface). This reflects a restorative and participatory understanding of salvation, affirming the transformative union between humanity and the divine as an organic one, not a legally declared reality in name only. In contrast, the Reformation’s emphasis on Sola Fide overlooked the synergistic nature of salvation described in James 2:17: “So also faith by itself, if it does not have works, is dead.” This resulted in overly confident and overly legalistic interpretations of Christianity that have led to nominalism on one side, and fundamentalism on the other. 

Orthodoxy’s Structural and Communal Nature

The communal and conciliar nature of Orthodoxy is foundational, as truth is discerned collectively, guided by the Holy Spirit. The Acts of the Apostles captures this communal discernment: “For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things” (Acts 15:28). This principle underscores the collective nature of decision-making in the Church, a concept echoed by St. Cyprian of Carthage: “The Church is one, which is spread abroad far and wide into a multitude by an increase of fruitfulness. As there are many rays of the sun, but one light; and many branches of a tree, but one strength” (On the Unity of the Church, 5).

The distortion of this conciliar model was evident when doctrinal formulations became tools for division rather than unity, enabling Churches to split along linguistic and cultural lines, heavily influenced by secular politics, rather than by actual theological issues. The original collegial leadership, rooted in the communal authority of presbyters, shifted to an internationally centralized super-episcopate that engages in political alliances, leading to coercive uses of excommunication, which is supposed to be a medicine for salvation, rather than a "nuclear option" used against one's political or cultural enemies. This development ran counter to St. Ignatius of Antioch's vision of episcopal leadership serving unity and mutual service: “Wherever the bishop appears, let the congregation be present; just as wherever Jesus Christ is, there is the Catholic Church” (Letter to the Smyrnaeans, 8). Local, pastoral, humble episcopacy is the only thing that can counter the fallen tendencies of man's pride, which innately creates violent, oppressive, burdensome polities for the good of the people at the top, rather than the salvation of the people on the bottom. 

The Vincentian Canon and a Global Recontextualization

St. Vincent of Lérins’ canonical rule offers a framework for discerning doctrine that guards against theological innovations while encouraging contextual engagement. “In the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all” (Commonitorium, II.6). This approach, used to safeguard the faith, also allows Orthodoxy to embrace diverse cultural expressions and linguistic terminologies without compromising doctrinal integrity.

The early Church's use of Hellenistic philosophy by the Cappadocian Fathers exemplifies this recontextualization. St. Gregory of Nazianzus, in his “Theological Orations”, used the language of Greek philosophy to elucidate the Trinity without compromising its mystery: “For we do not separate the Godhead as divided, but rather we conceive of it as united in Three; nor do we think of It as a number or a collection, nor in a manner of analysis and synthesis” (Oration 31: On the Holy Spirit, 14). This shows how theology is anagogical in nature, making analogies that enable us to approach the ineffable, without mistaking these forms and terms as the "thing in itself", which would otherwise become a comprehensible and politically manipulatable and controllable idol. 

"Concepts become idols: only wonder can comprehend anything" - St Gregory of Nyssa

Today, Orthodoxy faces a similar task: integrating its teachings with non-Western philosophical systems such as Confucian concepts of harmony, Daoist concepts of “Way”, or the Indic understanding of “Dharma” into explanations that apologetically incorporate all humanity into the outfield revelation and sanctification of God’s plan of salvation. This echoes St. Paul’s approach when he spoke at the Areopagus, contextualizing the Gospel: “As I passed by, and beheld your devotions, I found an altar with this inscription, ‘To the Unknown God.’ Whom therefore ye ignorantly worship, Him declare I unto you” (Acts 17:23).

All the Redeemed of the Nations Gathering to Hear St. Paul Preach
(AI Art by Dal-E)

Addressing Postmodern Challenges through the Imago Dei

Postmodernity’s critique of absolute truths challenges any theological framework that claims universality. However, Orthodoxy’s doctrine of the “Imago Dei” - the belief that every person is created in the image and likeness of God - provides a compelling counter-narrative. This belief, deeply rooted in Genesis 1:26-27, affirms the inherent worth and dignity of all individuals. St. Gregory of Nyssa reflects on this profound truth: “For this reason, man was brought into the world, that he might behold this image of the invisible God in nature and, through the guiding light of the divine image within him, draw nearer to the archetype” (On the Making of Man, XI.2). This recognition of human value and theological significance is the only philosophical basis for self-esteem, cultural egalitarianism, civilizational fairness and universal human rights. All other foundations do not lead to this obviously moral final conclusion. 

The Imago teaching undergirds the Western world’s vision for social justice and human rights, asserting that every individual reflects divine beauty and is called to unity in Christ. This idea is being forgotten because of rapid de-Christianization and secularization in the West, and in the East, due to a cultural reaction to the West, communitarian fundamentalism, and a political desire for despotic power, these philosophical necessities are now being branded as “Un-Orthodox” and dismissed as the “Pan-Heresy of Ecumenism.” In addressing postmodern relativism, Orthodoxy’s communal and participatory model of truth, embodied in conciliarity, presents a compelling alternative to hierarchical absolutism and in no way expunges individual free will or the ultimate value of each, individual human as an Icon of their Creator. Instead, it is an invitation to a shared search for truth that aligns with St. Paul’s admonition: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem others better than themselves” (Philippians 2:3). Mutual submission and accountability in love reinforces, rather than deconstructs, individualism and self-worth. 

Orthodoxy as a Universal Philosophy

Orthodoxy’s vision as a universal philosophy is rooted in its early articulation as a faith that transcends cultural boundaries. St. Athanasius writes: “The Word was made flesh in order that we might be able to receive the adoption of sons” (On the Incarnation, 54), emphasizing the cosmic scope of salvation. St. Paul reiterates this universality: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). This universality must now find its articulation in engagement with global cultures. The theosis doctrine—a key aspect of Orthodox soteriology—resonates with concepts like the Buddhist notion of “Anatta”, aligning with the kenotic (self-emptying) love of Christ. St. Maximus the Confessor highlights this transformative process: “The whole man should become God, deified by the grace of God” (Ambigua, 7).

The Necessity of Recontextualizing Orthodoxy

The Early Christian philosophers articulated Christ's doctrine within the context of Platonic and Neo-Platonic Hellenic philosophy, as illustrated by the Cappadocians (Sts. Gregory of Nazianzus, Gregory of Nyssa, Basil the Great), Sts. Ambrose of Milan, and Augustine of Hippo, and an innumerable multitude of Byzantine, Roman, Antiochene Syriac and Alexandrian Coptic Fathers - from Leontius of Constantinople to the great students of the Greeks, Desiderius Erasmus, who all learned the secular arts and philosophies of their day, while remaining faithful to the Gospel. Today, the Church must undertake a similar task, employing frameworks from Indic, Sinic, and Southeast Asian traditions, while seeking to build apologetic bridges for the propagation of Orthodoxy and the making of new disciples. The Imago Dei serves as a universal foundation that affirms humanity's potential for divine communion across cultures, transcending the limitations of postmodern relativism and post-Christian secularism. The Orthodox emphasis on divine likeness invites a global dialogue, where the Church echoes the wisdom of the ages while maintaining the integrity of apostolic faith.

The Universality of Wisdom: All Perennial Truths are Found in Orthodoxy

Orthodox Christianity, with its focus on the Imago Dei and the sanctity of communal and conciliar life, finds echoes in the timeless teachings of various world philosophies and religious texts. This reveals that elements of truth, while fulfilled in Christ, have also been glimpsed by humanity across different epochs and cultures. Such insights remind us of St. Justin Martyr’s assertion: “Whatever things were rightly said among all men are the property of us Christians” (First Apology, 46). All truth is God’s truth. 

The Rig Veda, one of the oldest known religious texts, reflects a profound search for the unity of all existence. It states, “Truth is one; the sages call it by different names” (Rig Veda, 1.164.46). This mirrors the Christian understanding that all true wisdom ultimately points to Christ, who is “the way, the truth, and the life” (John 14:6). The pursuit of a singular divine reality in the Rig Veda aligns with the Orthodox emphasis on the unity and simplicity of God, as expressed by St. Gregory of Nyssa in his Catechetical Oration: “For the very name of Godhead is an expression of the sum total of all good.” Many areas of overlap between the Old Testament and the Rig Veda's sacrificial system points towards Christ as the True Messiah. 

The Bhagavad Gita offers profound reflections on divine presence and duty: “I am the Self, O Gudakesha, seated in the hearts of all creatures. I am the beginning, the middle, and the end of all beings” (Bhagavad Gita, 10.20). This understanding of God’s indwelling presence echoes St. Paul’s words in Acts 17:28: “For in him we live, and move, and have our being.” The shared acknowledgment of divine immanence reinforces the Orthodox teaching that God is intimately present within creation while remaining transcendent.

The Advaita Vedanta philosophy of non-dualism speaks of the unity between the individual soul (Atman) and the ultimate reality (Brahman). Shankara famously said, “Brahman is true, the world is false, and the individual soul is none other than Brahman.” This notion of participation in the divine resonates with the Orthodox concept of theosis, the individual’s heart being the only area of true knowledge, and the importance of knowing the self as an approach to the completely unknowable God, where believers partake in the divine nature without being absorbed or losing their distinct personhood. St. Athanasius affirms this when he writes, “God became man so that man might become god” (On the Incarnation, 54).

Laozi’s Dao De Jing emphasizes harmony with the natural order: “Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Dao; and the Dao is the law of its own nature” (Dao De Jing, Chapter 25). This idea parallels the Orthodox view of synergy in salvation, where human cooperation with divine grace is essential. St. Symeon the New Theologian writes: “The grace of the Holy Spirit does not constrain but invites and assists the willing soul.” These themes are woven into the recent popular work of Abbot and Hieromonk Damascene of Platina in his work "Christ the Eternal Tao". This book, while not accurate to the Chinese philosophical categories and sometimes working as an "Orthodox Ink-Blot Test" for projecting Neo-Palamite and Neopatristic Synthesis ideas on to the ancient Chinese Tradition, is a step in the right direction for the Orthodox mentality. 

Confucianism, with its focus on communal harmony and the cultivation of virtue, finds resonance in the Orthodox ethos of conciliarity and the communal pursuit of truth. Confucius states, “The man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others” (Analects, 6.28). This reflects the Christian principle of mutual edification as expressed by St. Paul: “Let each of you look not only to his own interests, but also to the interests of others” (Philippians 2:4). As we see in the lives and fruitful ministries of Mateo Ricci and his disciples, Confucianism provides a fertile and highly complementary philosophical field into which the message of the Gospel may be seeded, prepared for thousands of years beforehand by the Holy Spirit Himself. 

The works of Ananda K. Coomaraswamy and Frithjof Schuon emphasize the unity of religious truths in what Schuon calls the “transcendent unity of religions.” Coomaraswamy reflects: “We can only hope to understand each religion in the light of every other” (Hinduism and Buddhism). These ideas complements the Orthodox belief that all humanity, created in God’s image, has an innate longing for the divine, which can be used apologetically and evangelistically to call all to repentance and a knowledge of Christ. Orthodox theology can engage with this perennial philosophy, presenting itself as the culmination of mankind’s search for truth. This approach complements the findings of such mystical Christian missionary luminaries such as Karl Ludwig Reichelt, who, based upon his extensive theological studies in Buddhism and comparative religion, brought over 30,000 Buddhist monks into the Christian Faith, establishing three major Christian monasteries in pre-WWII China. 

C.S. Lewis, in The Abolition of Man, argues for the existence of objective moral values inherent to the universe by appealing to this same comparative process of creative Christian theology: “The Tao, which others may call Natural Law or Traditional Morality... is the concrete reality in which to participate is to be truly human.” Lewis’s defense of universal truth aligns with Orthodoxy’s belief in the innate knowledge of God’s will, as emphasized by St. Maximus the Confessor: “The natural law was inscribed in the hearts of men from the beginning.”

Bridging the Wisdom of Ages: Universal Logos

In light of these reflections, the universal truths embedded in diverse philosophical and religious traditions can be seen as manifestations of the Logos, a fundamental aspect of Orthodox understanding. The Imago Dei serves as the foundation for recognizing the shared dignity of all people, enabling Orthodox theology to bridge various cultural and spiritual paradigms. As St. Gregory Palamas states, “By grace, we become what God is by nature” (Triads, I.3). This echoes the Orthodox understanding that grace allows humanity to transcend cultural boundaries, pointing to a shared divine origin. In this way, Orthodoxy is not merely a repository of ancient teachings but a living tradition that invites dialogue and mutual enrichment. By recognizing and affirming the contributions of various cultural expressions, the Orthodox Church can embody its universal mission: to proclaim the transformative power of the Logos, whose harmony unites all creation in its diversity.

The Call for a Practically Engaged and Missional Orthodoxy

The need for a dynamic and engaged Orthodox theology is self-evident, but particularly clear within our Church's Missionary Diocese of East and Southeast Asia, where we constantly dialogue with other Faiths and other Christian sects. The Church must not retreat into isolationism but actively participate in the global discourse on spirituality, ethics, and social justice. The Orthodox tradition, with its emphasis on conciliarity and community, is well-positioned to address contemporary challenges by fostering dialogue and understanding across cultural and religious divides. As Orthodox Christianity engages with the rich tapestry of human thought and experience, it fulfills its role as a Universal Faith that promotes human flourishing and mutual accountability, working against our baser desires for political and financial control, and prompting us to a pursuit of true holiness and askesis/kenosis. By illuminating the shared truths among diverse traditions, Orthodoxy can contribute to a more profound understanding of humanity’s divine calling, reaffirming the importance of the Imago Dei in every person. When we can see every fellow human as a window to the divine, a living icon of our Lord Jesus Christ, we may be able to transmit the beauty and fullness of the Gospel that has been miraculously revealed to us by the Holy Spirit and the Orthodox Faith. 

Rays of Faith, Rays of Fire

In the deep stillness the light takes form,

A vision forms, serene and warm.

Christ in the center, enthroned in grace,

With eyes that mirror each seeking face.

With arms outstretched, the Logos shines,

Binding all the saints and stars in radiant lines.

Golden rays, like sunbeams spun,

Weave through all our hearts of many, One.

From East and West, the symbols rise,

Crescent moons, and purple lotus prize.

How ancient the flow of Dharma’s golden wheel,

Turns the Aum around, around upon its hook and heel.

Shalom’s sweet dove, with wings alight,

Flutters over St. Katherine’s holy site,

And rest upon the Burning Bush on Sinai’s wall,

The only branch of peace between the Mosque and Temple hall.

Each ray a path, each path a prayer,

A winding ladder, layer by layer,

Till all traditions, in mystic flight,

Find their summit in His light.

Our Christian Faith, our chalice wide,

Where cultures meet, and truth abides.

A symphony of voices, each refrain,

Proclaims the Spirit's unending reign.

Not a domination, nor a conquest told,

But harmony, from the age of old.

The Imago Dei, in all made known,

Seeks, through love, our sins atone.

Yet deep the mystery, more profound,

As the holy saints and chants resound.

Icons speak, and incense curls,

Bridging worlds and finding pearls.

This is not only faith, but also fire,

A mystic’s heart, a monk’s desire.

To see in each, through the darkened frame,

The one true Image, in all the same.

Our years of tears, our Father cries,

The angels’ song rings out and never dies.

Through creeds and councils, humble, wise,

Conciliar love deepens earthly ties.

Righting our wrongs, confessing sins,

The pathway to purity begins.

Humbling the self, loving our foes,

We receive the Logos Spermatikos.

With Christ in the center, robed in the sun,

All are gathered, all are one.

A faith that holds, transcends, sustains,

In Him, all peace and purpose reigns.

Summary: A Vision for the Future

In the end, Orthodoxy emerges not as a sectarian faith but as a universal path that upholds and sanctifies the shared human pursuit of truth, wisdom, and peace, fulfilling St. Paul's vision: “That in the dispensation of the fullness of times he might gather together in one all things in Christ” (Ephesians 1:10). As we embrace this vision, a creative and unbiased Orthodoxy can serve as a bridge, connecting diverse traditions and cultures while remaining steadfast to our commitment to the eternal truth of Christ and the sacred dignity of every human being. Rather than abandoning Orthodoxy due to fragile analogies, political ideologies, and icons being taken as the “thing in itself” (with all the idolatry, politics, artificial control, cult-like followings, and insecurities masked as piety that this implies), we can see how the Incarnation of Christ, His presence within the Church through the Holy Spirit and the Holy Sacraments, flows out of the Holy Temple like the water in Ezekiel’s dream - filling the world, sustaining creation, and providing for all the trees of the forest on both sides of the bank, East and West, and transforming everyone by the power of His Divine Life. In doing so, it will fulfill our mission as a light to the nations, guiding humanity toward a deeper communion with God and with one another.

All Religions, Philosophies, Faiths and Cultures Pointing to the Reality of Jesus Christ as Creator and Lord, To Whom We are All Accountable, and Upon Whom We All Rely for Mercy and Salvation
(AI Art by Dal-E)

Bibliography

St. Athanasius. On the Incarnation. Translated by John Behr. Yonkers, NY: St. Vladimir’s Seminary Press, 2011.

Coomaraswamy, Ananda K. Hinduism and Buddhism. New York: Dover Publications, 2001.

Gregory of Nazianzus. Oration 31: On the Holy Spirit. In The Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff and Henry Wace. Translated by Charles Gordon Browne and James Edward Swallow. Edinburgh: T&T Clark, 1894.

Gregory of Nyssa. Catechetical Oration. In Nicene and Post-Nicene Fathers, Second Series, Vol. 5. Edited by Philip Schaff and Henry Wace. Edinburgh: T&T Clark, 1894.

Gregory of Nyssa. On the Making of Man. In Nicene and Post-Nicene Fathers, Second Series, Vol. 5. Edited by Philip Schaff and Henry Wace. Edinburgh: T&T Clark, 1894.

Holy Bible. English Standard Version. Wheaton, IL: Crossway Bibles, 2001.

Lewis, C.S. The Abolition of Man. New York: HarperOne, 1944.

Schuon, Frithjof. The Transcendent Unity of Religions. Wheaton, IL: Quest Books, 1984.

St. Cyprian of Carthage. On the Unity of the Church. Translated by Ernest Wallis. London: Society for Promoting Christian Knowledge, 1882.

St. Irenaeus. Against Heresies. Translated by Alexander Roberts and William Rambaut. In Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts and James Donaldson. Edinburgh: T&T Clark, 1885.

St. Justin Martyr. First Apology. Translated by Marcus Dods and George Reith. Edinburgh: T&T Clark, 1867.

St. Maximus the Confessor. Ambigua. Translated by Nicholas Constas. Cambridge, MA: Harvard University Press, 2014.

St. Vincent of Lérins. Commonitorium. Translated by Reginald Stewart Moxon. London: SPCK, 1915.