Following an older review of Christos Yannaras' monumental treatment of Christian ethos, The Freedom of Morality, readers began drawing my attention to the author's other works. Most frequently mentioned of these was Yannaras' Elements of Faith. Described by those who recommended it as curiously, 'densely opaque', though simultaneously, 'a fundamental catechism', the Reader's curiosity was, to say the least, provoked. Due to various distractions and competitive perusals, it was only recently that these complex characterisations could be reconciled.

Unlike The Freedom of Morality, which doubtless serves as a text for gifted seminarians, Elements of Faith is intended as a brief introduction of core dogmas and doctrines of the Orthodox Christian Faith, and a catechism in this sense. The Freedom of Morality, is, of course an exhaustive discourse of the nature of existential morality set against the backdrop of Orthodox doctrine, requiring a grounding in these areas for full appreciation, though much of this background could be acquired in its study by those so inclined. As mentioned in its review, that work is so rich that any chapter is adequate for a dissertation topic and the author is charitable in providing us such a repast. Elements of Faith can be similarly dense in that Yannaras sets for himself a considerable task in presenting such a thorough exposition of critical concepts with such brevity. The text is thus, predictably dense and at times Yannaras expects as much of his audience as he demands of himself. In under two hundred pages such issues as the roles of apophatic theology, Trinitarian dogma, Christology, faith, anthropology, and ecclesiology are all given a comprehensive explanation as relative to an essential knowledge of the Faith.

Yannaras' gifts as a writer are much evidenced in the text not only in his encyclopedic erudition, but in the manner in which the reader is engaged through illustration and anecdote. This reviewer was particularly intrigued by one such observation presented in one of the introductory passages. It had seemed perplexing in reading and recounting many profound theological pieces that such complex and intricate concepts could have such powerful appeal beyond seemingly narrow confines of academia. Yannaras reminds us that, in the Byzantine East and elsewhere in late ancient times, philosophic and theological controversies were as common topics of conversation in centres of civilization as politics are to us moderns. The nature of the Paraclete or the flaws of Gnosticism were as familiar conversational matter to these ancients as pronouncements upon social democracy, free trade agreements or the goings-on in Ottawa or Washington DC are to ordinary folk today. Indeed, the journalistic remarks of the Fathers confirm this view. Yannaras' rehabilitation of theologising is tempered by a careful distinction between scholasticism and revealed theology, however. Similarly, the author deftly defuses the dilemma of faith through another sensible analogy. Though often presented as a dangerous leap in which recourse to reason is foolhardily discarded, Yannaras describes faith as a routine social behaviour. The investment of trust and faith in others in an ongoing and daily fashion is a virtual societal requisite in which we normally engage without comment. We regularly advance others inordinate amounts of faith, without benefit of any investigation, and this is necessary, otherwise our human institutions would collapse. Though great risks are involved, we are compelled to place great trust in complete strangers constantly, yet many find faith in God extraordinary. This commentary, while not wholly original, is well put and subtly suggests that a meaningful relationship with Divinity has grown rare, and it is this, above all, which Yannaras encourages.

Despite Yannaras' gifted catechising and engaging style, the work's lessons are sometimes truncated, leaving room for confusion in the mind of the uninitiated. Perhaps the Reader admits his own shortcomings, but the discussion of the Trinitarian dogma, to take the catechumen's position, seemed incomplete though convoluted. This is perhaps to be expected, taking into account the limits of such a brief text. As the work of such as Kharalambos Anstall and Vladimir Lossky manifest, however, it is the inculcation of this very dogma which remains crucial. Upon this knowledge rests the believer's capacity to probe the sacred mystery as well as to articulate some semblance of it to another.

Elements of Faith remains deserved of its reputation and wide popularity despite the Reader's obligatory scrutiny. It is consistently true to its intent of thoroughly orienting the catechumen as well as furthering the spiritual insight of the baptised. Key precepts are generally afforded adequate attention and essential theological language is undiluted rather than rephrased. The intellectual integrity of adult readers at all levels is respected while an unpretentious effort is made to enhance the spiritual vocabulary. One of the book's more memorable teachings is perhaps on the nature and origin of dogma itself. Yannaras relates the move toward clarification of Christian dogma not as a concerted exclusionary effort, but as a response to heresy. Dogma is not a movement designed to stigmatise those outside the Faith, but to reaffirm core beliefs through determining their boundaries. The Faith is both eternal and alive, not to be conflated with a moral conservatism which mounts its sanctimonious self-satisfaction upon the condemnation of others. This edition of Elements of Faith is further endorsed by the excellent translation of a Canadian cleric. Adaptation in this tongue should heighten the book's appeal for subscribers, while not unduly penalising those conversant in other English vernaculars.

Reader Nicholas Franck