Historical Dictionary of the Orthodox Church

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Summary: An excellent desk reference for pastors and libraries
Review: Excerpted from THE CRITICAL REVIEW OF BOOKS IN RELIGION 1997, Section entitled: "History of Christianity," pp. 274-7.

Standing in the tradition of such works as George Demetrakopoulos's Dictionary of Orthodox Theology (1964) and Nicon Patrinacos's Dictionary of Greek Orthodoxy (1984), this work clearly outshines its predecessors. Unlike earlier Orthodox dictionaries, which tended to be more catechetical and tendentious in nature, this work is scholarly and painstakingly objective... While the uniqueness of the Orthodox worldview and way of life is consistently stressed by the authors, they situate Orthodoxy in a much larger religious context, which they view sympathetically.

Especially noteworthy among the many strengths of this dictionary are its biographical entries, which highlight saints, prominent hierarchs, and theologians in Orthodox history from the patristic era to the contemporary period, including influential figures in the Greek, Russian, and Antiochian communities in American and European Orthodoxy. Personages from the pre-Chalcedonian traditions, as well as non-Orthodox figures who influenced the development of world Orthodoxy (e.g., Paul Anderson, Derwas Chitty, Anton Grabar, Joan Hussey), receive due attention. Perhaps because of Fr. Golitzin's monastic background, ascetics--even such lesser-known figures as the several monks named Paphnutius--also feature prominently in the biographies. To be sure, Prokurat and Golitzin had to be selective in choosing whom to discuss, but their selectivity was even-handed, revealing no ethnic or political bias.

The same even-handedness is evident in the "geographical entries," i.e., the description of the Orthodox Churches in various territories around the globe. As one would expect, the larger Orthodox bodies (e.g., the Greek, Russian, Romanian, Ukrainian) are treated; but so are lesser- known entities like the Orthodox churches of Georgia, Uganda, Albania, India1 Finland, Cyprus, Poland, and the Czech and Slovak Republics. Even such entries as those on the Unia and the "Synod in Exile," potentially incendiary for commentators from canonical Orthodoxy in America, are handled with great fairness.

No less impressive than the biographical and geographical entries are those on theological topics. Again, the expected, traditional theological categories (God, Trinity, Christology, Holy Spirit, anthropology, cosmology) are treated with conciseness and clarity, on the one hand, and breadth and nuance, on the other. What is more notable, however, is the treatment of theological topics one might not expect to see in such a dictionary. Consider, for example, the entries on "authority" and "imperialism." In the former, for example, the authors systematically discuss authority in terms of five "appeals" made throughout Orthodox history: (1) to the paradigm of the Council of Jerusalem in Acts 15, (2) to ecumenical conciliarity, (3) to holy Tradition, (4) to the ancient patriarchates, and (5) to democracy and egalitarianism. Thus, an enormously complex topic is made manageable through an insightful application of a conceptual framework. Similarly, the article on imperialism succinctly describes Orthodoxy's fascination with empire, tracing its roots to pre-Christian Roman ideals and describing its transformation through the age of the Byzantine oikoumene and its Ottoman aftermath to the period of Muscovite imperial claims. The Orthodox experience is then compared with the relations between Church and Empire in the West. What makes this article particularly perceptive, however, is its concluding observations that imperial competitions have had ecclesiological repercussions, contributing to the rift between Christian East and Christian West and threatening to cause rifts within Orthodoxy itself. These are only two examples of how Prokurat and Golitzin move beyond the well-worn turf of theological discourse narrowly defined to a broader examination of issues which have had profound effects on Orthodox thought.

An area which receives scant attention in this dictionary, even though it is central to Orthodoxy, is liturgy. One might argue, of course, that this is a specifically historical dictionary and, as such, should not include phenomenological descriptions of liturgical symbolism and praxis. However, just as theology can be discussed as a historical phenomenon (as indeed it is throughout this work), so can liturgy. Because liturgical issues have determined so much of the Orthodox experience through the centuries one expects to see more entries concerning them. Those first encountering Orthodoxy will undoubtedly trip upon words like "antiphon," "litany," "typicon," "anaphora," "troparion," and "kontakion," and, unfortunately, this dictionary will not help them to decipher such terms.

The illustrations (all line drawings) provided in this work are quite helpful, especially those associated with the entries on church architecture and the iconostasis, but they are too few and far between...

Any review of this work would be incomplete without mention of its introduction and bibliography. In only ten pages, the former provides a concise yet substantial over- view of Orthodoxy's doctrine, history, administration, worldview, demographics, contemporary achievements, and future challenges. This exceptional essay offers a view from both the inside and the outside; it is punctuated by straightforward observations on, and impartial assessments of, Orthodoxy's strengths and weaknesses. Especially perceptive are the incisive remarks concerning Orthodoxy as a social and cultural force engaged in the complex social dynamics and multicultural sensibilities of a shrinking world. In short, this introduction presents not only the rudiments of the Orthodox heritage but also a balanced evaluation of Orthodoxy's significance on the world scene.

The book's bibliography, compiled by Michael Peterson, Branch Librarian of the Graduate Theological Union Library of Berkeley, is nearly one hundred pages in length, providing an up-to-date, remarkably comprehensive listing of resources on Orthodoxy, primarily in English. These resources range from general and survey works on Orthodoxy to specialized studies on art, architecture, music, asceticism and spirituality, canon law, patristics, cultural studies, ecumenism, hagiography, history, liturgy, scripture, and theology. A list of pertinent periodicals, yearbook, annuals, and newspapers is also included...

With its resurgence in Eastern Europe and its continuing growth in the West, Eastern Orthodoxy will certainly be the focus of increasing attention in scholarly circles. The Historical Dictionary of the Orthodox Church, therefore, is a timely publication, and, by virtue of its superb quality, a contribution of enormous importance. ---Theodore Pulcini, Dickinson College, Carlisle, PA 17013

Rating:
Summary: Amazing Read Fabulous Resource!
Review: Remarkable! Prokurat gives a faithful translation. This is an excellent reference for clergy and laymen alike.

Rating:
Summary: Thanks for the reviews!
Review: The review below, with its reference to "pre-Chalcedonian traditions" (by which it means non-Chalcedonian, or Monophysite, heretics) and "objectivity" (by which it means ecclesiological relativism or nihilism) is a service to potential readers. Thanks for saving me the price of this volume!