Pantélis Kalaïtzidis

This article examines the tensions between Orthodox ecclesiology and nationalism in the contemporary context, with particular attention to the question of the Orthodox diaspora. Pantelis Kalaitzidis adopts a critical theological approach to analyze the ethno-phyletist tendencies that have affected the Orthodox Church since the nineteenth century. The central idea is that the subordination of ecclesial belonging to national identity betrays the eschatological vocation of the Church, conceived as a present anticipation of the heavenly Kingdom rather than as an expression of a particular culture or people. The theological contribution of the article lies in its highlighting of the fundamental contradiction between an authentically Orthodox ecclesiology, universal and eschatological in nature, and the nationalist logics that fragment the unity of the Church, particularly in diaspora communities where several ethnic jurisdictions coexist within the same territory.

This article examines the theological thought of Olivier Clément through the lens of his relationship to modernity. Pantélis Kalaïtzidis offers an analytical study of the way in which this French Orthodox theologian developed a theology of dialogue with the contemporary world, rejecting any identity-based withdrawal or blanket condemnation of modernity. The central idea is that Olivier Clément perceives within modernity, including its secular and critical dimensions, elements that can be brought into relation with the evangelical message. The article thus highlights the singularity of Clément's approach within twentieth-century Orthodox theology: far from opposing Orthodoxy and modernity, Clément constructs an open theological hermeneutics, capable of interpreting contemporary aspirations in the light of the Eastern Christian tradition, thereby contributing to the renewal of Orthodox theology in the West.

This article examines the relationship between Hellenic identity and anti-Westernism in the thought of three Greek theologians of the 1960s. Drawing on a historical and critical analytical approach, the study investigates the way in which these authors articulated the rediscovery of Hellenicity with a systematic rejection of the Christian West and of modernity. The main argument is that this valorization of the Hellenic heritage often slid toward a cultural exaltation disconnected from its ecclesial foundations, producing a schematic opposition between East and West. On the theological level, the article highlights the limits and aporias of such a stance: idealization of the Eastern tradition, a tendency toward the diabolization of the West, and the identity-based instrumentalization of Hellenism. The contribution of the study lies in a critical rereading of this Greek theological current, whose presuppositions continue to influence certain contemporary Orthodox debates.

This article by Greek theologian Pantelis Kalaitzidis examines the relationship between Orthodoxy and Islam in the face of the challenges of modernity. Drawing on theological and comparative study, it establishes a parallel between these two religious traditions, which share a problematic relationship with modernity, characterized by tensions between an idealized spiritual heritage and contemporary realities. The author shows that this shared difficulty in integrating modernity can give rise to nationalist tendencies and forms of violence. On the theological and historical level, the article is part of a broader reflection on the need for Orthodoxy to engage in authentic dialogue with the contemporary world, a dialogue that thinkers such as Berdyaev, Evdokimov, and Clément began but which has never truly become widespread. The main contribution lies in this comparative perspective between Orthodoxy and Islam, shedding light on the identity dynamics at work in both traditions.

This article presents the concluding reflections of Pantelis Kalaitzidis following an international colloquium entitled "Understanding the Stakes of the Forthcoming Council of the Orthodox Church," jointly organized by the Saint-Serge Institute, the Catholic University of Louvain, and the Collège des Bernardins. In the form of a critical synthesis, the author recapitulates the main themes debated — liturgical calendar, autocephaly, diaspora, ecumenism, ethical questions — articulating them around four cross-cutting issues: Orthodoxy's non-reception of modernity, the legitimacy of ecclesial reform, religious nationalism, and the rise of anti-ecumenical fundamentalism. The theological contribution of this text lies in its highlighting of the structural tensions that condition the preparation of the Great Pan-Orthodox Council, notably the gap between an agenda predominantly focused on canonical matters and the expectations of a secularized world, as well as the necessity for Orthodoxy to engage in a critical and deliberate dialogue with modernity.

This article examines the conception of contemporary Orthodox theology as science and doxology, questioning the epistemological foundations of the twentieth-century Orthodox theological renewal. Pantelis Kalaitzidis adopts a critical and analytical approach to deconstruct the theological program that sought to break free from Western rationalism by valorizing apophaticism, mystical theology, and personal experience of God. The article reviews the major contributions of Vladimir Lossky, Georges Florovsky, Christos Yannaras, and John Zizioulas, identifying the tensions and inherent limitations of their respective approaches. The main contribution of the study lies in the proposal of a theological readjustment: rather than privileging the incomprehensible God of apophaticism, Kalaitzidis advocates for a theology centered on the God revealed in Jesus Christ, thus opening new perspectives for contemporary Orthodox theology.

This article by Pantelis Kalaitzidis examines the question of renewal and reform within the Orthodox Church, a subject long considered taboo in this tradition. Drawing on theological and historical study, it shows that the notion of reform, although absent from official Orthodox vocabulary, has always been present in ecclesial practice, from patristic reformulations to the canonical reforms of the Council in Trullo. The author distinguishes the immutable dogmatic core — Triadology and Christology — from the temporal expressions of faith, which alone are susceptible to reform. He proposes a theological foundation for this openness: an eschatological conception of Tradition, understood as coming from the future of the Kingdom rather than from the past. The contribution of the article is to theologically legitimize, from an Orthodox perspective, a principle analogous to the "Ecclesia semper reformanda," while diagnosing the historical and ecclesiological obstacles that today hinder this renewal.