Stephen M Meawad, PhD | Caldwell University (original) (raw)

Books by Stephen M Meawad, PhD

http://press.georgetown.edu/book/georgetown/beyond-virtue-ethics

Book Reviews by Stephen M Meawad, PhD

Religious Studies Review, 2018

Worth Wanting is relevant, insightful, and at the forefront of the conversation between ethics an... more Worth Wanting is relevant, insightful, and at the forefront of the conversation between ethics and the rapid advancement of technology. Conveying a sense of urgency and an awareness of the power of technology to exact change, Vallor's

Religious Studies Review, 2016

Papers by Stephen M Meawad, PhD

Springer eBooks, Dec 31, 2022

Liturgical Ethos Eastern Orthodox Christianity's recent expression of its ecological concern has ... more Liturgical Ethos Eastern Orthodox Christianity's recent expression of its ecological concern has been vast and strong, evidenced by its designation of September 1 st as a day of prayer for the "protection of the environment" and also through the scholarly contributions of more than a dozen theologians and religious figures, including Patriarch Bartholomew, Elizabeth Theokritoff, and John Chryssavgis. 1 Much of this witness can and does extend to Oriental Orthodoxy in numerous respects. 2 Among others, some examples include similarities in the doctrine of creation, proper relation to non-human animals, spiritual degradation as a precursor to ecological degradation, and extending love of neighbor to include all of creation. Yet, analyzing ways that other families of Orthodoxy conceive of the relationship between ecology and theology-a promising endeavor-has remained largely untapped contemporarily. This project will examine the liturgical ethos of the Coptic Orthodox Church and how this ethos is effective in creating self-sustaining, ecologically aware communities. A more comprehensive version of this project would develop what might be called a politeia (behavior or ethos of a given community) of the Coptic Orthodox Church that would include monasticism and asceticism; fasting; agriculture and co-stewardship; and self-sustenance. Each of these elements deserve their own analysis within Coptic Christianity and will be at play in the backdrop of this chapter, yet beginning with the Coptic liturgy is fitting because of the centrality of this practice for Coptic Christians. In effect, the Coptic liturgical ethos is effective 1) through its call to action, 2) through the connections it offers between ecology and theology, and 3) through the frequency of Coptic liturgical prayers. It is an ethos that is accessible to all who desire to embody

Dissertation supervised by Darlene F. Weaver, Ph.D. This project utilizes virtue ethics as an esp... more Dissertation supervised by Darlene F. Weaver, Ph.D. This project utilizes virtue ethics as an especially suitable lens by which to develop an Orthodox Christian ethical model generally. At the same time, virtue ethics carries with it some complexities that are in turn mitigated by the particulars of this Orthodox model-spiritual struggle and perpetual progress, or epektasis. Spiritual struggle in this project, which ultimately shifts the emphasis from virtue's acquisition to its pursuit, is defined as the exertion of effort in all conceivable dimensions-physical, emotional, psychological, intellectual, and spiritual-with intent to attain a semblance of, knowledge of, and intimacy with Jesus Christ in community, for God and for others. Gregory of Nyssa's theory of epektasis assumes a basic three-tiered conception of perpetual ascent, beginning with purification and detachment from fleshly passions, strengthening the soul by increasing in similitude to God, and ending with unity with God, that is, with inexpressible and transformative experience of God. God-the infinite, the v Good, and the Paragon of virtue-functions as the orienting principle of this perpetual ascent, mitigating the issues of the unity of the virtues and the self-centeredness and self-effacement of virtue. This project goes on to provide two of many potential concrete examples of this Orthodox ethical model as applied to the body in the practice of asceticism and as applied to Scripture in the practice of sacred reading. In the end, a model of love of God and neighbor emerges that is characteristic of Orthodox Christianity's inherent integrative nature, that locates God as telos, and that construes virtue as an enabler, marker, and result of the struggle-laden, epektatic journey to God. There has been a shift in the last few decades towards a focus on virtue and character among Christian ethicists, especially among Catholic and some Protestant ethicists. Elizabeth Anscombe's article on "Modern Moral Philosophy" in 1958 and Alasdair MacIntyre's work After Virtue are often credited with the resurgence of this Aristotelian-based virtue ethic, which in turn sparked the interest of many philosophers and theologians. This shift toward virtue is both a reaction against an exclusive focus on rules, principles, and duties (such as with deontological ethics), on results and effects (such as with consequentialist ethics), and on problems and dilemmas (as in quandary ethics). 1 Deontological and consequentialist theories often lead to ethical impasses in which multiple sides of ethical conundrums are thoroughly dissected only to be pinned up polemically against their respective opposing views. Stanley Hauerwas was right to observe that "[n]o ethic is formulated in isolation from the social conditions of its time." 2 In the politically and theologically polarized environment of contemporary American culture academic work in ethics also reflects and contributes to our social divisions. Take, for example, the method by which deontological ethics, with its prioritization of universal rules and obligations, approaches certain end-of-life care issues. 3 Prior to the completion of certain actions, it is necessary to assess the appropriateness of those actions in 1 For fuller discussions of these claims, see Stephen L. Darwall, Deontology (Blackwell Readings in Philosophy.

T&T Clark eBooks, 2020

Liturgical Ethos Eastern Orthodox Christianity's recent expression of its ecological concern has ... more Liturgical Ethos Eastern Orthodox Christianity's recent expression of its ecological concern has been vast and strong, evidenced by its designation of September 1 st as a day of prayer for the "protection of the environment" and also through the scholarly contributions of more than a dozen theologians and religious figures, including Patriarch Bartholomew, Elizabeth Theokritoff, and John Chryssavgis. 1 Much of this witness can and does extend to Oriental Orthodoxy in numerous respects. 2 Among others, some examples include similarities in the doctrine of creation, proper relation to non-human animals, spiritual degradation as a precursor to ecological degradation, and extending love of neighbor to include all of creation. Yet, analyzing ways that other families of Orthodoxy conceive of the relationship between ecology and theology-a promising endeavor-has remained largely untapped contemporarily. This project will examine the liturgical ethos of the Coptic Orthodox Church and how this ethos is effective in creating self-sustaining, ecologically aware communities. A more comprehensive version of this project would develop what might be called a politeia (behavior or ethos of a given community) of the Coptic Orthodox Church that would include monasticism and asceticism; fasting; agriculture and co-stewardship; and self-sustenance. Each of these elements deserve their own analysis within Coptic Christianity and will be at play in the backdrop of this chapter, yet beginning with the Coptic liturgy is fitting because of the centrality of this practice for Coptic Christians. In effect, the Coptic liturgical ethos is effective 1) through its call to action, 2) through the connections it offers between ecology and theology, and 3) through the frequency of Coptic liturgical prayers. It is an ethos that is accessible to all who desire to embody

Religious Studies Review, Jun 1, 2018

Modern Theology, Nov 11, 2019

The monastic movement originated among laity who recognized within themselves the potential to em... more The monastic movement originated among laity who recognized within themselves the potential to embody the Christian gospel. That a practice so central to early Christians and their Scriptural understanding would undergo such a decline contemporarily gives pause for reconsideration. This article posits that the kind of asceticism at the core of Christian monasticism maintains relevance as a transformative Christian practice in the contemporary world, as well. The argument draws on a tripartite model of spirituality in accord with Gregory of Nyssa's notion of epektasis. This suggests asceticism's contemporary appropriation as an ethic of Christian spiritual development oriented toward perpetual ascent. Asceticism will be analyzed as a form of spiritual struggle; that is, physical, emotional, psychological, intellectual, and spiritual exertion aiming to progress in knowledge, similitude, and intimacy with Jesus Christ, for God and for others. The three stages of this ethic of Christian spiritual growth-1) detachment from fleshly passions, 2) strengthening of the soul, and 3) union with God-find parallels in the three themes at the core of asceticism: sexuality, angelification, and divine indwelling. Situating asceticism within a framework of spiritual struggle creates an opportunity to recover and re-envision a well-established Christian practice in a contemporary context.

Journal of Orthodox Christian studies, 2021

Religious Studies Review, Jun 1, 2016

Christian Theology and the Modern Sciences, Bloomsbury/T&T Clark, 2020

The Wheel, 2020

The difficulty of writing about conscience lies in its malleability, that is, in its complete rel... more The difficulty of writing about conscience lies in its malleability, that is, in its complete reliance on an already-formed worldview. The concept of conscience shifts with ease, at the mercy of a complex tapestry of other integrated concepts. Certainly, no concept or realm of knowledge escapes this conundrum, but conscience seems to be of the most dependent. Several important concepts deserve attention when considering an “Orthodox Christian” perspective on “conscience.” There exists an ethos of Orthodox Christianity that necessarily loses coherence when put in writing but whose transcription will help elucidate this perspective on conscience. More specifically, in this article I will demonstrate the ways that the following concepts shape an Orthodox Christian perspective on conscience, rendering conscience at once necessary yet insufficient in wholly orienting an agent Godward. These include a narrative of humanity that accounts for its fall, the integral narrative of salvation, a muscular ethos of spiritual struggle, and careful appropriations of the concepts of truth and shame.

The Alexandria School Journal, 2017

Journal of Ethics & Medicine, 2016

Dissertation supervised by Darlene F. Weaver, Ph.D. This project utilizes virtue ethics as an esp... more Dissertation supervised by Darlene F. Weaver, Ph.D. This project utilizes virtue ethics as an especially suitable lens by which to develop an Orthodox Christian ethical model generally. At the same time, virtue ethics carries with it some complexities that are in turn mitigated by the particulars of this Orthodox model-spiritual struggle and perpetual progress, or epektasis. Spiritual struggle in this project, which ultimately shifts the emphasis from virtue's acquisition to its pursuit, is defined as the exertion of effort in all conceivable dimensions-physical, emotional, psychological, intellectual, and spiritual-with intent to attain a semblance of, knowledge of, and intimacy with Jesus Christ in community, for God and for others. Gregory of Nyssa's theory of epektasis assumes a basic three-tiered conception of perpetual ascent, beginning with purification and detachment from fleshly passions, strengthening the soul by increasing in similitude to God, and ending with unity with God, that is, with inexpressible and transformative experience of God. God-the infinite, the v Good, and the Paragon of virtue-functions as the orienting principle of this perpetual ascent, mitigating the issues of the unity of the virtues and the self-centeredness and self-effacement of virtue. This project goes on to provide two of many potential concrete examples of this Orthodox ethical model as applied to the body in the practice of asceticism and as applied to Scripture in the practice of sacred reading. In the end, a model of love of God and neighbor emerges that is characteristic of Orthodox Christianity's inherent integrative nature, that locates God as telos, and that construes virtue as an enabler, marker, and result of the struggle-laden, epektatic journey to God. vi

Studies in Christian Ethics

This article modestly anticipates the still-unfolding reception of the laudable document For the ... more This article modestly anticipates the still-unfolding reception of the laudable document For the Life of the World: Toward a Social Ethos of the Orthodox Church by two broadly-envisioned communities—those of non-Orthodox Christians and Coptic Orthodox Christians. There is much to be commended by the former, especially regarding the document's balanced assessment amidst complicated issues uncharted in the Orthodox world. This balance is possible through the effective coalescence of a theocentric worldview, a comfort with mystery, and a loosely-defined Orthodox anthropology. Regarding the latter community, the document serves as a pioneering and bold example that does not neglect social relevance at the behest of theological commitments. At the same time, Coptic Orthodox Christians, in their insistence on the centrality of desert spirituality, are likely to question the document's sometimes tepid allusions to spiritual transformation, since the principal means out of which com...

Religious Studies Review, 2018

Worth Wanting is relevant, insightful, and at the forefront of the conversation between ethics an... more Worth Wanting is relevant, insightful, and at the forefront of the conversation between ethics and the rapid advancement of technology. Conveying a sense of urgency and an awareness of the power of technology to exact change, Vallor's

Religious Studies Review, 2016

Springer eBooks, Dec 31, 2022

Liturgical Ethos Eastern Orthodox Christianity's recent expression of its ecological concern has ... more Liturgical Ethos Eastern Orthodox Christianity's recent expression of its ecological concern has been vast and strong, evidenced by its designation of September 1 st as a day of prayer for the "protection of the environment" and also through the scholarly contributions of more than a dozen theologians and religious figures, including Patriarch Bartholomew, Elizabeth Theokritoff, and John Chryssavgis. 1 Much of this witness can and does extend to Oriental Orthodoxy in numerous respects. 2 Among others, some examples include similarities in the doctrine of creation, proper relation to non-human animals, spiritual degradation as a precursor to ecological degradation, and extending love of neighbor to include all of creation. Yet, analyzing ways that other families of Orthodoxy conceive of the relationship between ecology and theology-a promising endeavor-has remained largely untapped contemporarily. This project will examine the liturgical ethos of the Coptic Orthodox Church and how this ethos is effective in creating self-sustaining, ecologically aware communities. A more comprehensive version of this project would develop what might be called a politeia (behavior or ethos of a given community) of the Coptic Orthodox Church that would include monasticism and asceticism; fasting; agriculture and co-stewardship; and self-sustenance. Each of these elements deserve their own analysis within Coptic Christianity and will be at play in the backdrop of this chapter, yet beginning with the Coptic liturgy is fitting because of the centrality of this practice for Coptic Christians. In effect, the Coptic liturgical ethos is effective 1) through its call to action, 2) through the connections it offers between ecology and theology, and 3) through the frequency of Coptic liturgical prayers. It is an ethos that is accessible to all who desire to embody

Dissertation supervised by Darlene F. Weaver, Ph.D. This project utilizes virtue ethics as an esp... more Dissertation supervised by Darlene F. Weaver, Ph.D. This project utilizes virtue ethics as an especially suitable lens by which to develop an Orthodox Christian ethical model generally. At the same time, virtue ethics carries with it some complexities that are in turn mitigated by the particulars of this Orthodox model-spiritual struggle and perpetual progress, or epektasis. Spiritual struggle in this project, which ultimately shifts the emphasis from virtue's acquisition to its pursuit, is defined as the exertion of effort in all conceivable dimensions-physical, emotional, psychological, intellectual, and spiritual-with intent to attain a semblance of, knowledge of, and intimacy with Jesus Christ in community, for God and for others. Gregory of Nyssa's theory of epektasis assumes a basic three-tiered conception of perpetual ascent, beginning with purification and detachment from fleshly passions, strengthening the soul by increasing in similitude to God, and ending with unity with God, that is, with inexpressible and transformative experience of God. God-the infinite, the v Good, and the Paragon of virtue-functions as the orienting principle of this perpetual ascent, mitigating the issues of the unity of the virtues and the self-centeredness and self-effacement of virtue. This project goes on to provide two of many potential concrete examples of this Orthodox ethical model as applied to the body in the practice of asceticism and as applied to Scripture in the practice of sacred reading. In the end, a model of love of God and neighbor emerges that is characteristic of Orthodox Christianity's inherent integrative nature, that locates God as telos, and that construes virtue as an enabler, marker, and result of the struggle-laden, epektatic journey to God. There has been a shift in the last few decades towards a focus on virtue and character among Christian ethicists, especially among Catholic and some Protestant ethicists. Elizabeth Anscombe's article on "Modern Moral Philosophy" in 1958 and Alasdair MacIntyre's work After Virtue are often credited with the resurgence of this Aristotelian-based virtue ethic, which in turn sparked the interest of many philosophers and theologians. This shift toward virtue is both a reaction against an exclusive focus on rules, principles, and duties (such as with deontological ethics), on results and effects (such as with consequentialist ethics), and on problems and dilemmas (as in quandary ethics). 1 Deontological and consequentialist theories often lead to ethical impasses in which multiple sides of ethical conundrums are thoroughly dissected only to be pinned up polemically against their respective opposing views. Stanley Hauerwas was right to observe that "[n]o ethic is formulated in isolation from the social conditions of its time." 2 In the politically and theologically polarized environment of contemporary American culture academic work in ethics also reflects and contributes to our social divisions. Take, for example, the method by which deontological ethics, with its prioritization of universal rules and obligations, approaches certain end-of-life care issues. 3 Prior to the completion of certain actions, it is necessary to assess the appropriateness of those actions in 1 For fuller discussions of these claims, see Stephen L. Darwall, Deontology (Blackwell Readings in Philosophy.

T&T Clark eBooks, 2020

Liturgical Ethos Eastern Orthodox Christianity's recent expression of its ecological concern has ... more Liturgical Ethos Eastern Orthodox Christianity's recent expression of its ecological concern has been vast and strong, evidenced by its designation of September 1 st as a day of prayer for the "protection of the environment" and also through the scholarly contributions of more than a dozen theologians and religious figures, including Patriarch Bartholomew, Elizabeth Theokritoff, and John Chryssavgis. 1 Much of this witness can and does extend to Oriental Orthodoxy in numerous respects. 2 Among others, some examples include similarities in the doctrine of creation, proper relation to non-human animals, spiritual degradation as a precursor to ecological degradation, and extending love of neighbor to include all of creation. Yet, analyzing ways that other families of Orthodoxy conceive of the relationship between ecology and theology-a promising endeavor-has remained largely untapped contemporarily. This project will examine the liturgical ethos of the Coptic Orthodox Church and how this ethos is effective in creating self-sustaining, ecologically aware communities. A more comprehensive version of this project would develop what might be called a politeia (behavior or ethos of a given community) of the Coptic Orthodox Church that would include monasticism and asceticism; fasting; agriculture and co-stewardship; and self-sustenance. Each of these elements deserve their own analysis within Coptic Christianity and will be at play in the backdrop of this chapter, yet beginning with the Coptic liturgy is fitting because of the centrality of this practice for Coptic Christians. In effect, the Coptic liturgical ethos is effective 1) through its call to action, 2) through the connections it offers between ecology and theology, and 3) through the frequency of Coptic liturgical prayers. It is an ethos that is accessible to all who desire to embody

Religious Studies Review, Jun 1, 2018

Modern Theology, Nov 11, 2019

The monastic movement originated among laity who recognized within themselves the potential to em... more The monastic movement originated among laity who recognized within themselves the potential to embody the Christian gospel. That a practice so central to early Christians and their Scriptural understanding would undergo such a decline contemporarily gives pause for reconsideration. This article posits that the kind of asceticism at the core of Christian monasticism maintains relevance as a transformative Christian practice in the contemporary world, as well. The argument draws on a tripartite model of spirituality in accord with Gregory of Nyssa's notion of epektasis. This suggests asceticism's contemporary appropriation as an ethic of Christian spiritual development oriented toward perpetual ascent. Asceticism will be analyzed as a form of spiritual struggle; that is, physical, emotional, psychological, intellectual, and spiritual exertion aiming to progress in knowledge, similitude, and intimacy with Jesus Christ, for God and for others. The three stages of this ethic of Christian spiritual growth-1) detachment from fleshly passions, 2) strengthening of the soul, and 3) union with God-find parallels in the three themes at the core of asceticism: sexuality, angelification, and divine indwelling. Situating asceticism within a framework of spiritual struggle creates an opportunity to recover and re-envision a well-established Christian practice in a contemporary context.

Journal of Orthodox Christian studies, 2021

Religious Studies Review, Jun 1, 2016

Christian Theology and the Modern Sciences, Bloomsbury/T&T Clark, 2020

The Wheel, 2020

The difficulty of writing about conscience lies in its malleability, that is, in its complete rel... more The difficulty of writing about conscience lies in its malleability, that is, in its complete reliance on an already-formed worldview. The concept of conscience shifts with ease, at the mercy of a complex tapestry of other integrated concepts. Certainly, no concept or realm of knowledge escapes this conundrum, but conscience seems to be of the most dependent. Several important concepts deserve attention when considering an “Orthodox Christian” perspective on “conscience.” There exists an ethos of Orthodox Christianity that necessarily loses coherence when put in writing but whose transcription will help elucidate this perspective on conscience. More specifically, in this article I will demonstrate the ways that the following concepts shape an Orthodox Christian perspective on conscience, rendering conscience at once necessary yet insufficient in wholly orienting an agent Godward. These include a narrative of humanity that accounts for its fall, the integral narrative of salvation, a muscular ethos of spiritual struggle, and careful appropriations of the concepts of truth and shame.

The Alexandria School Journal, 2017

Journal of Ethics & Medicine, 2016

Dissertation supervised by Darlene F. Weaver, Ph.D. This project utilizes virtue ethics as an esp... more Dissertation supervised by Darlene F. Weaver, Ph.D. This project utilizes virtue ethics as an especially suitable lens by which to develop an Orthodox Christian ethical model generally. At the same time, virtue ethics carries with it some complexities that are in turn mitigated by the particulars of this Orthodox model-spiritual struggle and perpetual progress, or epektasis. Spiritual struggle in this project, which ultimately shifts the emphasis from virtue's acquisition to its pursuit, is defined as the exertion of effort in all conceivable dimensions-physical, emotional, psychological, intellectual, and spiritual-with intent to attain a semblance of, knowledge of, and intimacy with Jesus Christ in community, for God and for others. Gregory of Nyssa's theory of epektasis assumes a basic three-tiered conception of perpetual ascent, beginning with purification and detachment from fleshly passions, strengthening the soul by increasing in similitude to God, and ending with unity with God, that is, with inexpressible and transformative experience of God. God-the infinite, the v Good, and the Paragon of virtue-functions as the orienting principle of this perpetual ascent, mitigating the issues of the unity of the virtues and the self-centeredness and self-effacement of virtue. This project goes on to provide two of many potential concrete examples of this Orthodox ethical model as applied to the body in the practice of asceticism and as applied to Scripture in the practice of sacred reading. In the end, a model of love of God and neighbor emerges that is characteristic of Orthodox Christianity's inherent integrative nature, that locates God as telos, and that construes virtue as an enabler, marker, and result of the struggle-laden, epektatic journey to God. vi

Studies in Christian Ethics

This article modestly anticipates the still-unfolding reception of the laudable document For the ... more This article modestly anticipates the still-unfolding reception of the laudable document For the Life of the World: Toward a Social Ethos of the Orthodox Church by two broadly-envisioned communities—those of non-Orthodox Christians and Coptic Orthodox Christians. There is much to be commended by the former, especially regarding the document's balanced assessment amidst complicated issues uncharted in the Orthodox world. This balance is possible through the effective coalescence of a theocentric worldview, a comfort with mystery, and a loosely-defined Orthodox anthropology. Regarding the latter community, the document serves as a pioneering and bold example that does not neglect social relevance at the behest of theological commitments. At the same time, Coptic Orthodox Christians, in their insistence on the centrality of desert spirituality, are likely to question the document's sometimes tepid allusions to spiritual transformation, since the principal means out of which com...

Modern Theology, 2019

The monastic movement originated as a movement among laity who saw themselves as embodying the Ch... more The monastic movement originated as a movement among laity who saw themselves as embodying the Christian gospel. In light of this reality, it is curious that a practice so central to early Christians and their Scriptural hermeneutic would undergo such a decline contemporarily. This paper posits that the asceticism that is at the core of Christian monasticism, can (and as its centrality implies—should) be instantiated in modern times as a transformative Christian practice, even outside of the monastic garb. This project will also maintain that the tripartite model of spirituality based on Gregory of Nyssa’s theory of epektasis (perpetual ascent) is a helpful framework by which to envision an ethic of Christian spiritual struggle, generally, and this internalized asceticism, specifically. In order to suggest asceticism’s contemporary appropriations, it is first important to understand the intent, essence, and origins of Christian asceticism, to which a significant portion of this paper will be dedicated.

Asceticism will be analyzed as a form of “spiritual struggle” in this paper. Briefly, spiritual struggle is defined as physical, emotional, psychological, intellectual, and spiritual exertion with intent to attain a semblance of, knowledge of, and intimacy with Jesus Christ, for God and for others. Asceticism will also emerge as a microcosm of the Cappadocian’s theory of epektasis. The three stages of this theory (1. detachment from fleshly passions, 2. strengthening of the soul, and 3. union with God) will be paralleled to the three themes at the core of asceticism developed in this paper: sexuality, angelification, and Divine indwelling. It will become clear that placing asceticism within a framework of spiritual struggle will allow for the modern recovery, and in some ways, re-envisioning, of an otherwise antiquated, yet central, Christian practice, thereby creating a portal concomitantly to the pursuit of virtue and perpetual ascent to God.

Peeters Publishers eBooks, Nov 19, 2021

Studia Patristica. Vol. CXXIII - Papers presented at the Eighteenth International Conference on Patristic Studies held in Oxford 2019

Brief reflections presented at "The Conference in Preparation for the Great and Holy Council of t... more Brief reflections presented at "The Conference in Preparation for the Great and Holy Council of the Orthodox Church," 27 June 2016

Public Orthodoxy, Orthodox Christian Studies Center, Fordham University, 2019

A quick glance at the modern field of ethics might convey a false reality—one in which Orthodox C... more A quick glance at the modern field of ethics might convey a false reality—one in which Orthodox Christian are decades, if not centuries, behind the West in developing viable ethical frameworks. In fact, Orthodox Christians might often be hesitant or even reluctant to speak in terms of ethics, since the language of ethics challenges the integrity between orthodoxy and orthopraxy. Yet, it seems that a critical tool by which Orthodox Christians are to witness in the West to the transformative power of Orthodox Christian life is by conceptually transliterating Orthodox praxis into Western ethical language. Becoming a vessel of this transliteration is no small task; it requires not only a faithful embodiment of one’s own tradition but also an awareness of and willingness to engage one’s surrounding context. The payoff, however, is well worth the toil; it would allow Orthodox Christians to make fundamental contributions to contemporary Western ethical discussions not just for the sake of joining the conversation but in order to offer a distinct means by which to navigate the myriad of difficulties in this broken, ever-mending, world.