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(2) Faithful scriptural interpretation. Patristic methods of exegesis are receiving more attention now than at any time during the previous century. They are fast becoming a core concern of biblical studies, as evidenced by the growing number of ancient translations and commentaries being made widely available by publishing companies such as InterVarsity, Baker, and Eerdmans.

(3) The multicultural nature of orthodoxy. No modern multiculturalism is as deep or fertile as the ecumenical multiculturalism of antiquity. The cross-cultural richness of the early church is becoming increasingly evident today.

(4) Well-established doctrinal boundaries. After decades of uncritical permissiveness in the church, we are now witnessing a renewed energy for drawing boundaries around questions of religious truth. Thousands of the faithful are together relearning how to say no to heresy on behalf of a greater yes for the truth of classical orthodoxy.

(5) Ecumenical roots reclaimed. Confessing and renewing movements in Protestantism are changing local congregations and even entire denominations.

(6) Rise of a new ecumenism. Actually, what we're seeing is a revival of the ancient ecumenical method of theological decision-making set forth by Vincent Lerins: "We hold to that which has been believed everywhere, always, and by all." Laypeople can easily grasp this, and they are doing so.

The problem with the usual Protestant approach to the Great Tradition, however, is the gaps and inconsistencies in retrieval efforts. To many, the Great Tradition is like a library, a place you go to pick out the books you find most helpful. You can discard the ones that no longer seem relevant, while choosing the ones that have proven to be of lasting value.

So what makes me think that this renewed interest in the Great Tradition may lead to more Christians joining Eastern Orthodoxy, or at least embracing its theological vision? Simply put, I think more and more people will recognize the vital relationship between the major movements and themes of Christian antiquity and the organic life of the Eastern Orthodox Church from whence these themes came.

In two areas, especially, the Orthodox church has maintained its unbroken succession with Christian antiquity, and these areas are particularly attractive to an increasing number of Christians.

Scripture. We all agree that the Spirit's witness through the Bible is the main criterion of the church's faith. Tradition simply witnesses to, safeguards, and corrects itself by the integrity of the biblical message. But it was the churches of the early centuries (both East and West) that decided, piecemeal, which texts constituted the canon of Scripture, by virtue of their apostolic origin and wide acceptance within the worshiping community. Perhaps it would be more accurate to say that the Spirit embraced the believing community through the choosing of the canon, rather than that the church chose the canon. Still, the canon was composed within the context of the believing community by members of the church. Scripture was never "external" to the believing community. This does not mean that Scripture owes its authority to the church, but that the Spirit was inseparably united to the church and its sacred texts. The church functioned as the mediating authority that bore witness to the work of God within it.

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December 2006, Vol. 50, No. 12