Neven Vukic

This article provides a reflection on a relatively controversial phenomenon in the Serbian Orthodox Church, namely saintsavaism (serb. svetosavlje). The controversy accompanying the term is related to its association with the Serbian nationalism that erupted during the Yugoslav Wars of the 1990's. This article aims to demonstrate that this particular interpretation of saintsavaism is, in fact, only one of at least four distinct understandings of the notion. Moreover, this article will argue that the author who contributed most significantly to the development of saintsavaism as the guiding principle of the Serbian Church to this day, namely, Justin Popovic (1894-1979), envisioned saintsavaism as, indeed, a totalizing worldview, and recognized its national significance, without, however, reducing it to simple 'nationalism'. In order to make this case clear, the article will analyze in detail Popovic's seminal work on saintsavaism (available only in Serbian), Saintsavaism as a Philosophy of Life (1953).

This article focuses on the theme of virtues in the works of Justin Popo vic (1894-1979), one of the most prominent Serbian theologians, and a saint of the Serbian Orthodox Church. Particular attention is devoted to Popovic's approach to the topic of virtues in his most significant work,The Dogmatics of the Orthodox Church, volumes 1—3. The first section reflects on the evolution in Popovic’s understanding of the role of virtues within the Orthodox Church. The second section reflects on the implications of Popovic’s views on virtues, particularly with regard to relations with those outside the Orthodox Church.

This article provides a short overview of the trends that have appeared within the theology of interreligious dialogue as practiced in Orthodox theology. A concluding reflection will summarize these developments in a systematic fashion. In the first part of this article, an overview is given of the involvement of the Ecumenical Patriarchate in matters related to interreligious dialogue and the developments in Orthodox theology of non-Christian religions which might be described as an emergent ‘middle way’. The second section of the article seeks to present some of the major obstacles threatening the development of both, a ‘middle-way’ theology of non-Christian religions and the successful practice of interreligious dialogue. If not dealt with, these obstacles may well derail the entire project of an Orthodox Christian theology of interreligious dialogue.

This article reflects on the practice of inter-religious dialogue within the Russian Orthodox Church. The Russian Orthodox Church, or the Russian Patriarchate, as it is otherwise called, is currently the largest (with respect to the number of faithful) auto-cephalous church within the Orthodox world. Within the Russian Federation, the Orthodox faithful form a majority. However, the Muslim population has increased steadily in recent years and now forms a significant minority. Indeed, in certain regions the Muslim population has, in fact, become the demographic majority. Therefore, inter-religious contact is a lived reality within the Russian context. This article examines Russian Orthodox attempts to come to terms with this reality. It does so by examining official statements (i.e., theory), and by reflecting on the Church's approach to the issues (i.e., practice) which arise from the attempt to implement the official approach within the Russian Federation (e.g., 'orthodoxization' , lackluster education, proselytism). Furthermore, this article reflects on the repercussions for the entire Orthodox World which result from the events unfolding in the Russian Church.