Andrew J. Sopko, Prophet of Roman Orthodoxy: The Theology of John Romanides

                                                         Outline of Chapters

I.                    Orthodox Tradition and Its Captivity

This introduction presents a basic historical outline of the pseudomorphoses affecting the Orthodox Christian Tradition both before and after the Fall of Constantinople. The chapter concludes with Romanides’ own confrontation with these in the mid-twentieth century as well as a short synopsis of his career.

II.                 A Debate About God

This chapter is built around the unpublished debate between Romanides and one of his chief detractors, Trembelas. Through the debate and some additional material from Romanides’ later writings, the means for the rejection of many of the scholastic pseudomorphoses which have influenced Orthodox Christian Tradition are provided. Romanides’ principal solution calls for a return to a theology based upon glorification/divinization. This would reunite eastern and western Christianity.

III.               Theocentric Anthropology

The themes of the imago Dei, sin and alienation from God in the Orthodox Christian Tradition are contrasted with those stemming from the Augustinian viewpoint. The concepts of body, soul and spirit are related to the therapeutic regimen of purification, illumination and glorification. Through both the Old and New Adams, the meaning of righteousness and justification is examined, culminating in an excursus upon Romanides’ ecclesiology and eschatology.

IV.              The Unity of the Old and New Testaments

Contemporary biblical scholarship misses the point but this does not change the fact that the Bible is first and foremost a book about glorification according to Romanides. Accordingly, the experience of prophets and apostles is identical. After a consideration of glorification in the Old Testament, the chapter continues with an examination of glorification in the teaching and life of Christ. The chapter also includes Romanides’ analysis of purification, illumination and glorification as discussed by St. Paul. The continuation of this experience by the saints of the sub-apostolic Church concludes the chapter.

V.                 Roman Orthodoxy

First, the chapter examines glorification in the early Church, its decline and the attempt to create a proper environment for it through monasticism. Romanides presents councils as the consensus of those glorified in both the eastern and western Church of the Roman Empire (Roman Orthodoxy). The beginning of the deterioration of Roman Orthodoxy through the views of Augustine (especially the credo ut intellegam as opposed to the apophaticism of glorification) leads to the growth of what Romanides calls the Franco-Latin tradition, eventually evolving into scholasticism, the ultimate pseudomorphosis of Roman Orthodoxy. The chapter concludes with the confrontation between scholasticism and Roman Orthodoxy in the Palamite controversies as well as some remarks on the Third Rome and Roman Orthodoxy.

VI.              Toward the Future

            The chapter begins with an ecumenical consideration of rapprochement of the

            Orthodox with Catholics, Anglicans, Lutherans and Non-Chalcedonians,

            generally through Romanides’ participation in dialogues with them. Central

            will be the problems posed by differing theological terminologies and

            glorification/divinization as the foundation of theology. Contemporary

            concern for human rights will also be examined within the context of

            illumination and glorification. Concluding the chapter is Romanides’

            attempt to address science and especially psychiatry concerning glorification.

VII.            Romanides and Contemporary Orthodox Theology

First, there is a consideration of how Roman Orthodoxy relates to the contemporary Orthodox situation. This is followed by a brief comparison of the views of Romanides with such current trend in Orthodox theology as the theology of the person and Eucharistic ecclesiology. Finally, are there recurring pseudomorphoses such as the heavily philosophical approach of some current Orthodox theologians which need addressed according to Romanides’ criteria?     

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