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Kathodon, Ecumenicity and Nationalism,issue 2 (1992), pp. 183.

The 2^nd issue of journal Kathodon looks at Ecumenicity and Nationalism, with specific reference to a message by the Prelates of Orthodox Churches (March 1992). The fist part of the journal contains 11 articles on the main theme, and then follows the “message” of the Prelates and 5 articles-comments on it. The first pages of the issue contain a brief introduction on the topic by I. Petrou.

Fr. G. Tsetsis refers to the Church as a reconciliation and peace actor, focusing his interest on the Serb Patriarch Paul and his peace effort in Yugoslavia.

M. Begzos examines aspects of the relationship of nationalism and Orthodoxy and its later theology, projecting its historic and ontological particularity as an antidote to Orthodox theological nationalism.

N. Nissiotis examines problems in the relationship of Orthodoxy with Hellenism in its modern dimension, calling for the contribution of the first in the educational sector of the second.

S. Agouridis analyses problems in the relationship between Unites and the local Orthodox Churches of Eastern Europe, focusing on orthodox weakness of dealing with it.

I. Meyedov presents in brief the metamorphosis of legal and canonic ecclesiastical provincialism of the early Church into divisive ecclesiastical nationalism in modern Orthodoxy.

Th. Papathanasiou examines the relationship of nationalism with Orthodoxy in Greece, and takes a look at modern Greek society.

A. Papaderos proposes a Eucharistic consideration of History, to transcend its relics and address new challenges.

I. Tarnanidis examines the issue of independence of the Orthodox Church of the F.Y.R.O.M.

A. Sakelion presents the passage of eastern European countries from internationalism to nationalism and the absence of an ecumenical stand on what is happening.

S. Sakelion highlights the risk of a televised information ecumenicity taking hold while people regress as catholic beings of multiple concerns and dimensions.

F. Ioannidis stresses the importance of ecumenical dialogue as a means for bridging dogmas and containing nationalism.

Then there is the “Message of the Prelates of the Holiest Orthodox Churches” (16 March 1992), printed unedited. Then follow 5 articles-comments on it.

The first comment is by N. Matsoukas who focuses particularly on a mention to the ecumenical movement and intra-Orthodox unity. Then there is a description by S. Varnalidis of events at of “Gathering of the Prelates” and a brief comment by N. Zacharopoulos on the reality of intra-Orthodox relations. Finally, articles by I. Petrou and P. Vasiliadis offer substantiated analyses and critical approaches to the content of the “Message” highlighting positive but also certain problematic points which necessitate more stringent theological processing.

Kathodon,Christianity and Islam,issue 3 (1992), pp. 183.

The 3^rd issue of the journal Kathodon looks at Islam itself and relations between Islamism and Christianity. There are a total of 16 articles printed, 13 of which address the main theme. At the beginning there is a brief introduction by N. Zacharopoulos.

The Metropolitan of Switzerland Damaskinos presents the history and part of the academic dialogue between Christians and Muslims in 1986-9 in cooperation with the Orthodox Centre of the Ecumenical Patriarchate in Champesi (Geneva) and the Royal Academy for Islamic Culture Research in Jordan.

M. M. Shabestari examines the common ideological principals of Christianity and Islamism from an Islamic point of view and analyses the issue of common duties of faithful of the two religions in the modern world.

M. M. A. Damad presents from the Islamic perspective the issues of intereligious cooperation, peace, religious and world brotherhood.

A. Argyriou develops briefly the background of the Islamic-Christian dialogue up to the beginning of the 20^th century and claims a new phase and disposition in today’s dialogue.

G. Lemopoulos emphasises the dialogue with Islam and describes the framework for intereligious contacts within the Ecumenical Movement and the spirit of the meeting held by the WCC.

S. Agouridis refers to attempts in modern Islam for modernity, which is constrasted by conservative renewal movements, while also referring to problems encountered in the Islamic-Christian dialogue.

M. Conway presents his experience of Britain’s multicultural society and a way Christians could respond to the challenges with a new sense of Christian noviciate.

P. Antes examines the position of Islam in western Europe focusing on three main fronts: school systems, free exercise of religious worship and religion-state relationships.

M. Panagiotidis presents the most important representatives of Sufism and their basic positions within Islamic religion.

S. Mana, presents a treatise by the Dominican monk Georgios (15^th cent.) about the expansion of Turks and Islam, aiming to offer useful insights for Islam in modern Europe.

A. Kariotoglou uses a straightforward approach to register attitudes of Greek people of letters on Islam, through their texts.

A. Alygizakis examines common musical paths in Christianity and Islam with reference to the tropic system of church sounds and Arab makams.

S. Giannoulos researches the relationship between Islamism and the Athenian Democracy and their coincidence in methods of thought and analysis.

Then follow three articles unconnected to the issue’s main topic.

Tarnanidis refers to the war in the former Yugoslavia and questions whether the war was a national and religious assault on the Serbs.

K. Haralambidis analyses the symbolic importance of colours in Byzantine art and aesthetics.

X. Papasotiropoulos refers to modern politics and ways it is expressed in modern theology.

Kathodon,Gospel and Culture,issue 4 (1993), pp. 150.

The 4^th issue of the journal Kath’ Odon discusses the relationship between Gospel and Culture, an issue that came up for in the Z’ General Assembly of the W.C.C. in Canberra, Australia, between 17 and 20 February 1991. This journal includes 8 addresses to the 1^st Academic Symposium of the Theological Department of Aristotelion University of Thessaloniki (AUT) and the Bossey Ecumenical Institute, on 1-3 October 1992 at the AUT and another 3 articles not related to the theme. As an introduction, there is N. Zacharopoulos’ brief account of the Symposium.

P. Vasiliadis attempts a brief presentation of various theological methodologies in ecumenical dialogue placing particular emphasis on the theology of association method and its relationship with Orthodox theology.

I. Bria examines certain basic aspects of Orthodox ecclesiology in the framework of an ecumenical perspective and points out ecclesiological shortcomings in the life of Orthodox Churches.

J. Nicole expresses concern for theological training and calls for a mission to truly bring people closer and to the life giving power of the Holy Spirit.

N. Matsoukas, in examining Orthodox Theology and Orthodox culture, focuses at the relationship of theology and culture through the cultural forms created through theology as life and symbolism.

D. Doikos approaches the relationship of the Gospel with Culture from a biblical aspect, particularly Old Testament Theology and examines its relations with the Theology of Association.

Condothra M. George looks at the relationship of the Christian Gospel and other religions and local cultures, including the reasons issues have risen and the changes of traditional missionary tactics for preaching the Gospel.

G. Mantzaridis, in analysing the three basic constituent elements of Orthodox identity, claims no conflict between the empirical theology of the Orthodox Church and non-classical theologies.

I. Petrou, in examining the issue of the renewal of human society claims modern orthodox theology must employ methods of association theology, which can also be used in the traditional theology of the Fathers.

O. Ortega presents basic elements of feminist theology, the relationship to theology of association and the contribution of these to addressing the need for constituting a true community of men and women within the Church.

I. Karavidopoulos refers to the issue of the communion of men and women and examines whether orthodox biblical hermeneutics offer an interpretation of historical association.

G. Martzelos examines critically the pneumatology of Chung Hyun Kyung which is associative with a strong animistic and pantheistic character and presents the points of contact with Orthodox pneumatology.

S. Sakellion assesses the possibility of meeting of Text – Message – Person – Humans and the Historical Act, with particular reference to theology and politics.