Taking as a pretext the recent death of Pope Francis 1 and the internal turmoil that followed and is unfolding within the Roman Catholic Church, it is now timely to analyse the contribution of the Orthodox Church and its own theology to the cultural and social realities of the 21st. We are living in an era of a ‘return to God’ and the dynamic resurgence of religion in the public sphere, in a spirit of openness and dialogue. Particularly through its mission, the Orthodox Church and its theology, within the new geopolitical, social and cultural conditions, confront humanity with its own responsibilities. The cultural and religious revival, which is evident in the social and political sciences, is already visible at the institutional level of international organisations, such as the European Union.
Specifically, Article I-52 of the European Constitution, as well as Article 17 of the Treaty of Lisbon, emphasises that Europe maintains a tactical, equal and substantive dialogue with the2 Churches [within its sphere], obviously because it recognises their major contribution to social cohesion, unity and solidarity, particularly with regard to vulnerable social groups, whilst their Christian message of peace underpins reconciliation and the resolution of conflicts.
In European countries, there is already a growing interest in religious diplomacy. In countries such as England, France, Germany, Cyprus and Greece, state structures have been established, with the aim of addressing issues related to religion and diplomacy, such as peaceful coexistence at both the extra-state and intra-state levels, religious freedom and education, and the protection of Christian minority populations in the Middle East. Furthermore, [these bodies] highlight the value of inter-Christian and inter-religious dialogue on peaceful coexistence, mutual respect and understanding between peoples.
In the same context, it is indeed a point of common ground to recognise that human dignity, human rights (as opposed to entitlements) and democracy are founded on Christian teaching and social anthropology. This acceptance, even by agnostic philosophers (such as J. Habermas), demonstrates the social dynamism of the Christian faith and, above all, of Orthodoxy, which is not burdened by the spirit of the ‘Holy Inquisition’, the ‘crusades’ and ‘civilisational imperialism’ through colonial missions.
As regards the way of life at European and global levels, there are strong trends towards secularisation and post-secularisation, that is to say, strong trends against religious indifference, individualism, faithless rationalism and extreme technocratic modernism, which subjugate everyone to the ‘iron cage of bureaucracy’, as Max Weber asserts, a bureaucracy which devalues spirituality, transcendence and the mystery of life.
In this age of secularisation, but also of desecularisation, there is an imperative need to cultivate Christian [Orthodox] spirituality—which, as has been observed for millennia, brings with it a real meaning to life—as a moral and axiological orientation. Through the [Orthodox] Christian culture of asceticism and self-restraint, as well as through participation in the mystery of the God-Man, believers and citizens will gain spiritual strength and resilience in the face of life’s challenges and hardships, as well as an existential meaning, fulfilment and depth. On this basis, at a social and political level, an awareness of Christian identity will be [re]established, since Christianity is the cornerstone of Europe. Indeed, this cornerstone encompasses Roman law and the ancient Greek tradition and heritage. Europe’s Christian roots, with all the cultural and political weight they carry, can serve as a bulwark and a barrier against fanaticism on both sides—that is, religious and secular fanaticism.
Through the [Orthodox] Christian culture of asceticism and self-restraint, but also through participation in the mystery of the God-Man, believers and citizens will gain spiritual strength and resilience in the face of life’s challenges and hardships, as well as an existential meaning, fulfilment and depth.
Above all, [through these roots, Europeans can resist] religious fundamentalism, which relegates Muslim populations in Europe to ghettos and opposes their integration and inclusion in their host countries. [On the one hand,] Islam, as a theocratic system, denies religious freedom, human rights and the distinct roles played by religion and the state in the Christian and European way of life. On the other hand, Christianity can set the word of Truth on the right course, in the face of postmodern fanaticisms such as political correctness, ‘woke’ culture, the deification of artificial intelligence—which eliminates people and jobs—and transhumanist experiments, which transform the individual into a hybrid blend of man and machine.
Christianity can set the Word of Truth on the right course, in the face of postmodern fanaticisms such as political correctness, ‘woke’ culture, the deification of artificial intelligence […]
These are critical times. Now, more than ever, a joint Christian effort is needed, whilst respecting confessional particularities, to counteract the homogenisation inherent in globalisation, the logic of unbridled capitalism driven by banks and free-market stock exchanges, and the alienation of the elites from society and its needs.
At the ecclesiastical level, a fundamental priority for Orthodoxy in the 21st century is the consolidation of its unity and synodality on a global and ecumenical scale. Both at the local and ecumenical levels, it continues to function communally, synodally and hierarchically, without a primacy of power, but with a primacy of honour and service through both institution and person.
Translated from the Greek and annotated by Ion Marian Croitoru.
Selected bibliography
- Gibellini, R., The Theology of the Twentieth Century, Artos Zois Publishers, Athens, 2002.
- Kotsiopoulou, K., Sociology of Christianity, Mygdonia Publications, Thessaloniki, 2017.
- Ibid., Globalisation, Kyriakidis Publications, Thessaloniki, 2020.
- G. Prevelakis, The Balkans: Cultures and Geopolitics, Libro, Athens, 2001.
- Makri, S., Political System and International Relations, Papazisis Publications, Athens, 2002.
- 1
The first non-European pope since Pope Gregory III (731–741), Pope Francis (2013–2025) died on 21 April 2025, bringing to a close a pontificate marked by divisions and tensions, through his openness and statements directed not only at Christians of other denominations, but also at people of different religious beliefs (translator’s note).
- 2
With the author’s consent, I have added, in square brackets, explanations, nuances, etc., to make the text easier to read and understand (translator’s note).