Father Elias (Elliott) Dorham | St. Vladimir's Orthodox Theological Seminary (original) (raw)

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Papers by Father Elias (Elliott) Dorham

Many years ago, the late Fr. Thomas Hopko identified "sex and gender" as the chief theologic... more Many years ago, the late Fr. Thomas Hopko identified "sex and gender" as the chief theological and pastoral issue of our day. One example of a gender related theological and pastoral issue that is of bioethical significance is gender dysphoria, which poses at least three pastoral challenges: 1) The challenge of effective and ethical ministry to those who struggle with gender dysphoria; 2) The challenge of forming the members of a Christian congregation so that they are able to encounter those who struggle with gender dysphoria, either within the context of the community or elsewhere, in a way that is authentically Christian; and 3) The challenge of engaging in the two previous activities in a way that is consistent with Orthodox Christian ethics.
Towards such an approach, the goal of this essay is to explore the topic of gender dysphoria in light of Orthodox Christian (hereinafter referred to simply as Christian) bioethics. We will proceed by first proposing an Orthodox Christian bioethical framework. Leveraging this framework, we will next explore gender dysphoria through the lens of Christian bioethics. In order to have a concrete example, we will focus in part on the phenomena of gender dysphoria in female adolescents and young adults (AYA). Finally, we will conclude with a discussion of pastoral considerations. As part of our exploration we will seek to identify helpful questions in light of Orthodox Christian ethics by which to frame our thinking, as opposed to neat and easy answers.

Gregory of Nyssa's On the Human Image (hereafter DHO) is as a 2-part contemplation of the human b... more Gregory of Nyssa's On the Human Image (hereafter DHO) is as a 2-part contemplation of the human being within the context of creation, ranging from the state of creation before the advent of the human being, through the formation of the first human being, and concluding with what is expected to transpire "afterwards" (DHO, Pr.2,3). In this essay we will explore Chapter 16 of DHO as an interpretative key to the entire work. Chapter 16 not only ties together parts 1 and 2 but also provides a fundamental insight into the contours of Gregory's theological vision. To set the stage for our exploration we will begin with a brief overview of DHO, in which we will summarize parts 1 and 2. We will complete our overview by focusing on Chapter 16 in particular. We will next move to an exploration of Gregory’s “great doctrine,” which can be understood as the heart of Chapter 16, as well as DHO as a whole. Finally, we will conclude with a synthesis which attempts to capture a sense of the theological vision which flows from this great doctrine within a pastoral framework.

In this brief essay we will explore the holy scriptures, the ascetical tradition, and the history... more In this brief essay we will explore the holy scriptures, the ascetical tradition, and the history of the Church to discuss the central role of the remembrance of death in the spiritual life of Christians, as well as demonstrate the applicability of this precept for both monastics and lay. We will first frame death itself within the competing views of modern culture and historical Christianity. We will then draw from the holy scriptures, ascetical tradition and patristic writings, and the history of the Church in order to ground the remembrance of death firmly within the context of Orthodox tradition. Finally, we will present remembrance of death as something both positive and compelling within the context of Christian spirituality, and as such something that can appeal to both monastics and lay, as well as Orthodox and non-Orthodox lay persons living within the context of a secular culture which denies death. We will conclude with a discussion of how one can apply this spiritual precept to one's personal and professional life on a daily basis, including interactions with the healthcare system.

Ministry in our secular age is continually confronted with the reality of individuals whose ... more Ministry in our secular age is continually confronted with the reality of individuals whose experience of the world is such that religion is not only irrelevant, but inconceivable. Consistent with the Enlightenment ethos, the prevailing sense of our secular age is that we live in a world that is grounded in fact, and inspired by the ideals of reason, science, humanism and progress. Foremost among these is reason. Viewing the world through the lens of reason to the exclusion of all else, the secular vision of life is effectively blind to the transcendent, seeing the goal of life as human flourishing, in this world.
Charles Taylor provides a helpful way to think about the secular age through his concept of an imminent frame, with either an open take or a closed spin. The imminent frame can be viewed as a transitional space between one state and another, and the take or spin as an open or closed perspective on the transcendent. Those with an open perspective have an awareness that perhaps there is "more" to existence than the visible, empirical world which we inhabit and can see with our eyes. This awareness provides a possible opportunity for dialogue between the secular mindset and the transcendent.
In this essay, we will explore the challenge of finding adequate ways to describe the transcendent in light of the secular mindset. If we can do so, we have a way to speak meaningfully not just of transcendence, but of life in Christ as well, which is ultimately oriented towards the transformation of the individual, in Christ. The idea of transformation takes us beyond the notion of flourishing and responds to a deeper longing of the human heart and soul. Beginning with the work of Charles Taylor, and moving into a discussion of wonder and beauty, we will explore the idea of transformation. By taking a brief look at ritual studies, we will attempt to frame the Divine Liturgy as a ritual act which leads to transformation, and thus addresses a basic human need for transcendence.

Fr. Alexander Schmemann paints a beautiful vision of the church’s liturgical life and throug... more Fr. Alexander Schmemann paints a beautiful vision of the church’s liturgical life and through this of the world created and redeemed by God in Christ. In order to participate in this vision, we must learn to “see” with more than just our material eyes. At the same time, our embodied participation in the liturgy as an expression of the church as Kingdom must inform our experience of this vision. Our liturgical experience informs the life we live outside of the liturgy in service to Christ and witness to him, and this life in turn informs our liturgical experience. This speaks to our embodied participation in the Kingdom of God, a consequence of the emphasis placed by Byzantine theology on the role of the body and materiality in the economy of salvation.
In an effort to continue the conversation with Fr. Alexander, we will briefly explore the relationship between liturgy, theology and piety from the perspective of our embodied participation in the liturgical worship of the church. In keeping with the method of Fr. Alexander, we will begin our exploration with the liturgy itself. Through the metaphor of sight, we will explore the process by which we come to see the world in light of the Kingdom, as revealed in the liturgy. The first part of our exploration will focus on establishing a framework for understanding the relationship between the liturgy, spiritual vision, and daily life, seeking a possible explanation for how it is the liturgy makes a particular type of sight or vision possible. The second part of our exploration will look at this framework in the context of my own ministry of spiritual direction, which I will present as a type of mystagogy which can serve to reintegrate liturgy, theology and piety.