I was introduced to the work of Georges Florovsky in seminary. I was discussing Eastern Orthodoxy with my History professor Phil Anderson. Something in what I said clued him into that I was missing something about Orthodoxy and its history. He asked if I had read (knowing I hadn’t) Georges Florovsky.
I immediately found his collected works in the North Park library collection, and began to read. I made use of a number of his essay’s in various papers. Until the past month I hadn’t returned to Florovsky. Zizioulas, Schmemann, and Kallistos Ware have been more consistent companions.
I recently acquired volume two of Georges Florovsky Collected Works. I’m rereading it and finding that Florovsky made a deep impact on my thinking. Though, I don’t think I fully understood Florovsky’s presentation of Orthodoxy. Florovsky’s Orthodoxy is generous and ecumenical. This posture allowed me as a Protestant looking to connect with the deep tradition of the Church and of Christianity, to drink from the well or Eastern Orthodoxy. It has kept me in continual dialogue with Orthodoxy and it may be a large part of why I eventually took up the writing of icons.
Reading Florovsky again some 13 years later, I’m seeing that both my interest in Orthodoxy and how I have engaged Orthodoxy fits with how other Lutherans (before the 20th century) also engaged Orthodoxy. It is also interesting to see how Georges Florovsky’s ecumenical stance fits within a similar historical vane. He engages ecumenically to offer up Orthodoxy as the fullness of the Faith.
Florovsky’s ecumenical stance encouraged me to continue on as a Protestant and to do so in dialogue with the Orthodox, and others as well. What I hadn’t taken into account in reading Florovsky in seminary was that he also had the Orthodox stance of insisting on agreement in faith as the basis of unity. Looking back on my work in an ecumenical intentional community and an ecumenical Church plant, the stance I took as a prior and pastor has been to seek that agreement in faith. Now I’ve also done it in a fairly Lutheran style; willing to make a distinction between what is essential and what is adiaphora, a distinction that at least according to Florovsky Orthodoxy doesn’t make.
As I took up writing icons (before the community or congregation were formed) I chose to do so as though I was Orthodox. I wasn’t going to try to make the writing of icons cohere with my protestant theology. Rather I was going to take up the practice in its fulness and spirituality and theology. In writing icons I was going to be Orthodox. Florovsky’s writings, though at the time weren’t prominent in my thinking, and his ecumenical stance paved the way for this posture.
Re-reading Florovsky on the other side of becoming an iconographer (and remaining Protestant) and after having engaged in an ecumenical experiment, I’m not sure what to make of all this. One thing I have noticed is that on some level Florovsky and I have to some extent played out the history of the ecumenical dialogue between Protestants and Orthodox, he recounts in some of the essays in volume 2 of his collected works.
I wonder where does all this leave me? I write and pray before icons, the attempt to form an ecumenical congregation morphed into something else, a worshiping community and an ecumenical religious order (at this moment in the final stages of forming): these attitudes, postures and longings have lead me to strange places. At the moment the witness of the Orthodox that the Faith isn’t something easily paired down to the essentials, it’s more holistic, both resonates with me now more than it did in seminary. Yet, I remain outside of Orthodoxy.
I created Ecclesial Longings as a place to explore my longings for church beyond the Protestant conceptions of it and examine what keeps me from entering either Eastern Orthodoxy or Roman Catholicism. Full agreement of the Faith, makes sense. But how is this achieved and what are the sources of all the failures in finding this agreement? I’m no longer satisfied with the essential/adiaphora distinction in faith. Florovsky has awakened and heightened a growing discomfort with Protestantism and my own place in the Christian landscape.
Ecumenism still seems like the only way forward. A way forward that is both generous and seeking full agreement in faith.