A Basic Guide to Eastern Orthodoxy Theology (Eve Tibbs) -- A Review
A BASIC GUIDE TO EASTERN ORTHODOX THEOLOGY: Introducing Beliefs and Practices. By Eve Tibbs. Foreword by Ecumenical Patriarch
Bartholomew. Grand Rapids, MI: Baker Academic, 2021. Xviii + 199 pages.
For
many western Christians, Eastern Orthodoxy is a somewhat exotic form of
Christianity. It’s possible that until the Russian invasion of Ukraine, many
westerners may have paid little attention to Orthodoxy. Now, as we watch one
predominantly Orthodox country invade another of the same tradition, we may
wonder how this can be (though to be honest Western Christians have been
fighting each other for centuries). While Orthodoxy might still be an unknown
quantity to many, between immigration and conversion, there are growing numbers
of Orthodox Christians in the United States. In my own community, you will find
two Romanian Orthodox churches, a Russian Orthodox, a Serbian Orthodox, a Greek
Orthodox, an Antiochian Orthodox, and a Coptic Orthodox church, with other
Orthodox churches spread across surrounding communities. These include the
Ukrainian Orthodox Church of America (aligned with the Ecumenical Patriarch)
cathedral in a nearby community. While immigration has been a strong
contributor to this growth, there has been increased conversion, especially
among former Anglicans/Episcopalians and evangelicals.
Among
those who are converting, many are attracted to Orthodoxy’s doctrinal rootage
in the ancient church. Others are attracted to the liturgy. What Orthodoxy
offers many westerners is a different trajectory from the one that derives
largely from Augustine and his heirs (including Aquinas and the Reformers). While
ancient roots and liturgy might lead to conversion, for others, who might not
be interested in conversion there is a sense of richness in Orthodoxy that is,
as I’ve discovered, deepening of one’s spiritual and theological life.
When I
was an M.Div. student at Fuller Theological Seminary nearly forty years ago, I
encountered a few Orthodox folks, most of whom were converts from
evangelicalism. One of those converts ended up being a beloved teacher of Greek
at the seminary. While the numbers were few back in the day, they’ve increased
dramatically, such that today actual classes are offered in Orthodoxy at Fuller
and other Protestant seminaries. In part due to the increased number of
Orthodox students, but also due to greater interest in Orthodoxy. Fortunately,
there are also increasing numbers of introductory works on Orthodoxy, including
books by Orthodox leaders/scholars such as Kallistos Ware and Andrew Louth.
Books by leading Orthodox theologians such as Vladimir Lossky, Sergius
Bulgakov, Alexander Schmemann, to name just a few who I’ve read of late.
Added
to these important contributions to our theological conversation is A Basic Guide to Eastern Orthodox Theology by Eve Tibbs. Tibbs is a Greek Orthodox
Christian by birth and continues to serve the Greek Orthodox Church. She also holds
a Ph.D. in theology from Fuller Theological Seminary (I should note that I also have a Ph.D. in theology from the same institution), where she serves as an
affiliate assistant professor of theology at Fuller, teaching courses in both western
theology and Eastern Orthodox theology. Her book on Eastern Orthodox Theology
is an outgrowth of the class she teaches at Fuller. In other words, this is a
book written by an Orthodox theologian with Protestants (largely evangelical in
orientation) in mind. She has offered readers who might be unfamiliar with
Eastern Orthodoxy a basic introduction that is geared to the kinds of questions
westerners often ask. Tibbs suggests that A Basic Guide to Eastern OrthodoxTheology could be "likened to a tour bus repeatedly circling four
areas of interest: Scripture, history, people, and concepts." (p. 3). That
is a good summary of the book. It’s basic but helps the reader gain a better
understanding of Orthodoxy before they dive in further. In other words, if you
don’t much about Orthodoxy, you might want to read this before reading Lossky,
Bulgakov, or Schmemann, to name a few twentieth-century Russian Orthodox
theologians who left Russia for the west!
I
should note that this particular book carries a foreword by the Ecumenical
Patriarch, Bartholomew. Bartholomew, who resides in Turkey, and is in a bit of
a tug of war for influence within Orthodoxy with the Russian Orthodox
Patriarch, offers this word of insight regarding the book. Rather than focusing
on history and institutions, he notes that Tibbs writes from a perspective that
is “molded by the author’s experience of the Orthodox sacramental life, its
life of worship” (p. xiv). That this book carries his “imprimatur” offers it a
degree of authority.
The eight
chapters of the book take us from a reflection on "The Orthodox Christian
Worldview," in which Tibbs gives us an overview of how the Orthodox see
their connection to the ancient church, along with its place in the modern Christian
world. She also covers matters of worship and doing theology as Orthodox
Christians. It should be noted that the Orthodox make much use of apophatic
theology, recognizing that “words from a finite being will always fall short of
expressing the mystery of the infinite God” (p. 24). Thus, the recognition of
mystery that evidences itself in the primacy of worship/liturgy.
From the
starting point laid out in chapter 1, we move on to other topics, starting with
a discussion of the nature of the church in chapter 2. Orthodoxy, as she
reminds us, is very much an ecclesial faith. Thus, in this chapter, she raises
questions about how the church is structured and governed along with its
relationship to the larger church. That concern is continued in chapter 3,
which is titled "Communion and Revelation." Here Tibbs discusses the
importance of the ecumenical councils in determining the nature of Orthodoxy.
In other words, in Orthodoxy, there isn't a pope. The patriarchs, including the
Ecumenical Patriarch, do not have ultimate power. Bartholomew is considered the
first among equals (a position being challenged by the Russian patriarch). In this chapter, she talks about the role of tradition,
Scripture, and icons in expressing the church’s theology. When we move to chapter
4, we find a discussion of ministry and leadership. She includes in this
chapter a discussion of the ordination of women, which is a contested issue. That
discussion does note that Orthodoxy provides for the ordination of women to the
diaconate, something that the Roman Catholic Church has yet to do, because,
after all, Phoebe is the first female deacon. She also discusses the question of apostolic
succession. While the continued succession is important, that must be
accompanied by faithfulness to the faith of the church. She writes that
“Orthodox Apostolic succession is not only a linear succession of bishops by a
succession of the entire baptized eucharistic community in that locale led by
and bound to their bishop, who has preserved the Apostolic Faith and who maintained
eucharistic communion with other Orthodox bishops and their communities” (p.
72).
Chapter
5 explores Christology, which is central to Orthodoxy. For the forms of
Orthodoxy she lifts up, Jesus fully human and fully divine, as understood
through Chalcedon. Thus, “although the Church has been able to explain why it
is necessary for Jesus to be fully human and fully divine, finite human
reasoning can never conceive how it is so” (82). Again, she returns to
the centrality of apophatic theology, and the value of faith. Again,
liturgy/worship is central to confessing this Christological position.
Chapter
6 explores human creation, including questions of sin, salvation, and ultimate
destiny (theosis). Here we see some of the differences between east and west.
It is these differences that make Orthodoxy attractive. After all, in Eastern
forms of Christianity, there isn’t a doctrine of penal substitutionary
atonement. That view developed after the split. Interestingly, she discusses
Christology and theological anthropology before she gets to the Trinity
(chapter 7). You would think that would come first, but she chooses to conclude
these important theological conversations with the Trinity. Putting it at the
end doesn’t mean it is less important. According to Tibbs, it is the “central
and defining doctrine of Christianity.” She acknowledges that the word Trinity
doesn’t appear in Scripture, and yet she also insists that the doctrine is
present in Scripture. This doctrine was canonized by the Ecumenical Councils, which
have ultimate interpretive authority for the church. For western Christians, it
is important to note the absence of the filioque (and the Son) from the
definition of the Holy Spirit in the Nicene Creed. I believe they have the high
ground on this matter!
Having
affirmed the centrality of the Trinity, Tibbs now speaks of Orthodox worship or
liturgy. One of the attractions of Orthodoxy is its worship, its liturgy. She
notes that this Divine Liturgy seems unchanging and ancient. It's mysterious
(and lengthy), but it represents the heavenly realm on earth. So, you can
understand why it's attractive to many. The value here is that she gives the
reader (mostly western Christians) a helpful introduction to the liturgy and
the way it’s understood and used in the churches.
Having
taken us on a quick tour of the central elements of Orthodoxy, she offers an
epilogue, in which she reminds us that this is an introduction. There is much
more to be discovered. Nevertheless, here is a starting point for those who are
new and inquiring. To whet our appetite, she offers a selection of readings from
ancient writings that correlate with each chapter. She also offers a glossary
so that we can keep in mind the meaning of important words. She also bolds each
word in the glossary the first time it appears in the text. So, if you see a
bolded word, you might want to turn to the glossary!
A Basic Guide to Eastern Orthodox Theology fulfills the promise made by its
title. It’s basic. It’s introductory. It is also written, as I noted earlier,
with western Christians who might be interested in Orthodoxy in mind. That
makes it especially accessible and helpful. It serves as a good starting place,
which can be followed up with other introductions such as those by Louth and
Ware that might not completely have this audience in mind. Thus, I highly
recommend it to western Christians interested in Orthodoxy as well as those who
seem baffled by Orthodoxy. I think you will be enlightened by the end of the
book and ready to check out other books, even ones by Schmemann and Lossky. Concerning
Bulgakov, you might need a bit more time, but even his work is worth pursuing
once you have the basics down. Ultimately, due to the state of the world and
the cause of Christian unity, it is time for western Christians to take
seriously the witness of eastern Christians (without making them western
Christians). I’m not a convert but my theology has been deeply enriched by my
recent engagement with Orthodox theology. May this be true for others!
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