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gatherings. Additionally, when looking at the examination of Metropolitan
Kallistos of Diokleia and his theological vision of the Philokalia, it is interesting
to see that Fr Andrew also explores the issue of personhood and the mystery of
the human. Anthropology is currently the central theme of the Official
Dialogue between Anglicans and Orthodox, in preparation for the fourth
official statement. However, the author might have liked to examine a more
exciting and thought provoking topic, i.e. women and the priesthood, whereby
the Metropolitan has altered his initial view on this, questioning the Tradition
of the Orthodox Church, promoting the idea of re-evaluating this topic within
Orthodoxy. Despite the author referring to this crucial issue for modern
theology, he does not try to examine it in depth. Nevertheless, this
examination of additional topics could be seen as a future project, continuing
the understanding of modern Orthodox theology.
This argument shows that perhaps a greater number of theological
issues could have been examined for each theologian, in order to make it a
more complete work; this would, however, be problematic, in respect to the
great size of the book which would be produced. Nevertheless, it is a
significant book, allowing for the initial examination of modern Orthodox
thinkers, evidently showing and highlighting that noteworthy theologians exist
in our epoch, permitting for the furtherance and blossoming of theology today,
which strives to argue and find solutions to difficult and noteworthy questions.
This book can be used as a serious and compact source of modern Orthodox
theology, on a university level (also due to its fantastic further reading section)
but also by those who are interested in current theological trends, not only in
respects to the Orthodox world, but on a pan-Christian level.
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