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On Dec. 4, His Eminence Archbishop Elpidophoros of America led a major public symposium focused on the document For the Life of the World: Toward a Social Ethos of the Orthodox Church (FLOW).
> Read: For the Life of the World: Toward a Social Ethos of the Orthodox Church
Held at the Great Hall of the University of Athens, the symposium was prompted by the recent translation and publication of FLOW into Greek by Akritas Books, which also includes introductory commentaries and theological reflections on the document.
According to Fr. John Chryssavgis, who is among FLOW’s authors, the document “speaks deeply to our time,” stepping “straight into the difficult terrain of modern life with its contemporary challenges—racism, poverty, human rights, bioethics, technology, climate change.”
“It wrestles with war, justice, science, and the public square. It is not afraid of addressing complex issues, and it does not hide behind pious generalities,” Fr. John writes. “Moreover, this is a document shaped by broad consultation—bishops, clergy, theologians, and faithful voices from every corner of the Ecumenical Patriarchate. At 33,000 words, it is the most substantial effort by the Church of Constantinople to articulate an Orthodox social vision in our time.”
> Previously: Life in Christ and life in the world: A symposium on the social document of the Ecumenical Patriarchate
“FLOW offers a fresh approach and vision: It proposes that ancient Orthodox wisdom can speak to modern dilemmas; that faith and public life are not rivals; that the Gospel has something urgent and life-giving to contribute,” Fr. John writes.
Joining Archbishop Elpidophoros in the symposium were University of Athens Rector Gerasimos Siasos; Akritas Books director Maria Kokkinou; Minister of Social Cohesion Domna Michaelidou; former Vice President of the Hellenic Republic Evangelos Venizelos; and Anna Diamantopoulou, director of the think tank Diktio. The discussion was facilitated by theologian Stavros Yangazoglou of the University of Athens.
“For the Life of the World is a document that could only be created in the diaspora, where Orthodox Christianity is a minority and not the prevailing faith,” Venizelos highlighted. “As a result, the church is obliged to converse with and convince the broader society of its unique contribution.”
Diamantopoulou emphasized that “For the Life of the World adopts today’s agenda, but it does not speak in absolute or judgmental terms;” rather, she said, “For the Life of the World tears down the veil of conservatism.”
Archbishop Elpidophoros offered a contribution reflecting on the Church’s ability to speak to “critical and contested issues, such as poverty, wealth, and the refugee crisis; human rights and bioethics; technology and climate change; gender relations and sexuality; marriage and celibacy.”
In a world in which technology can “multiply our capabilities but also magnify our failures,” Archbishop Elpidophoros said, “the voice of the Church is today more necessary than ever.”
Mihailidou emphasized that in particular this voice ought to be “in solidarity with the most vulnerable.”
“The Church is not a silent observer; it does not merely watch the changes of the world, but illuminates them, discerns them, and in an age of uncertainty offers its true treasure: the truth of the person, the truth of relationship, the truth of love, and the truth of the Kingdom of God,” Archbishop Elpidophoros said.
FLOW illuminates, His Eminence said, that sin “is not merely an individual passion or a functional violation of commandments, but a systemic distortion of relationships—of human beings with the world, of human beings with God, and of the world with God.”
> Read: Archbishop Elpidophoros’s full contribution “Can the ‘in-Christ’ life of the Church enter into dialogue with life in the public sphere of the State?”
“The Church not only does not fear the modern world, but embraces it, interprets it, and loves it,” Archbishop Elpidophoros concluded. “This love impels it to continually present the timeless light of Divine Revelation and the ecclesial experience in the language of contemporary people, as it has always done throughout the ages. A living example of this, I would say, is the text For the Life of the World.”
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