Orthodox Synthesis: The Unity of Theological Thought

Synthesis in Theology: While in Hegelian philosophy, theory is a synthesis from a thesis and anti thesis, a reconciliation of opposites into a unified whole, it may be hard to find a clear cut definition for synthesis in theology. In chemical technology, synthesis is a creative combination of radicals, monomers, or compounds, using the proper process and reaction environment (temperature, Pressure & Concentration), in cases, utilizing promoters as diluents, catalyst, etc. to more useful final product. Orthodox Synthesis: One positive revitalization of traditional Orthodox theology, and solemn holy expressions was catalyzed by two faction of Neo-Orthodoxy of the Russian Diaspora of (St. Sergius & St. Albans), in France and Britain, and to the amazement of many, the Americo-Evangelical Orthodox, whom Metropolitan Saliba received into the Antiochian church. The initiator, an advocate of pastoral theology, a borrowed discipline within Orthodox Theology, while the writers who proclaimed this fine exposition of the Eastern Orthodox thought, included also some social issues of ethics, morality of war, or Church relation with the state. Contributors & Issues: Ecclesiology of the dynamic Church, whose theology is best expressed in its daily worship in doxology (praise), confirming the universal doctrine; "Lex Orandi, Lex Credendi", is concisely summarizing modern Orthodox thought of a celebrated, and much cherished teacher and preacher. Mor George Khodre of Lebanon is Urs von Balthassar of the Antiochian Church; he introduces you to many thinkers from Buber, Bulgakov to Lossky, Ouspensky, and Solovyev. He even touches on Athanasius, Gregory of Nyssa, as Maximus the confessor. In cosmic liturgical blessings as well as the Philokalia he quotes from eminent Catholics, and Orthodox, French and Russians. We come next to two pillars of renovation of Orthodox tradition, through their shedding the light on the beauty of mystical Orthodox theology in Liturgy and history, Fr. Alexander Schmemann, and Fr. Jean Meyendorff. While the great liturgist, of blessed memory concluded; "Thus we return to where we began, indeed to where the Eucharist itself begins: to the blessing of the Kingdom of God, as its content and all encompassing meaning," the eminent ecclesiologist ends his article with his realized eschatology; "Consequently, the death of Christ is contemplated not so much in terms of resolving a judicial contest or restoring peace between contemplating parties, nor as a satisfaction Divine justice." While this review is jumping over some authentic articles in contemporary Orthodox Christian thought, it would eventually land the most representative of orthodox expression, in Orthodox America, more Greek than Russian, more traditionally symbolic but deeply meaningful. Thomas Hopko is the 'Catechetical didaskalos,' whose faith protects his liberated thought 'Noia,' his synthesis is new though deeply rooted the Alexandrine way of biblical theognosis. He takes