This small but attractive volume- written by John Karmiris, the late distinguished Professor of Theology and member of the Academy of Athens- is indeed 'a very important and timely study' (preface by Bishop Methodios of Boston) on the place and role of the laity in our Church. The text originally appeared in Greek as an article in Theologia (1976), the official theological quarterly of the Church of Greece. The translator, Professor Evie Zachariades-Holmberg, has achieved a fine translation of the long sentence structure and complicated syntax of the purist Greek original.The result provides us with a significant theological basis for the consideration and appreciation of its crucial subject.

When Karmiris was writing, he was already a respected teacher and mature thinker of the Greek Orthodox Church. Therefore he was able to speak out with the authority and the courage of a respectable theologian immersed in the doctrine and tradition of the Orthodox Church and who emerged from its ivory tower to respond to the changes and challenges of the modern world. Himself a lay theologian, Karmiris was deeply interested and officially involved in ecumencial dialogue with other churches, where he was clearly exposed to contemporary theological and ecclesiastical concerns. Karmiris is also sensitive to the relevant initatives of the Ecumenical Patriarchate.

We are presented with a theologically sound and thoroughly traditional analysis of the rights and responsibilities of lay persons which should be respected at all times, thus serving to illumine the hierarchical structure of the Church while by no means ignoring it. Karmiris also offers useful insights into the historical developments that resulted in deviations from and even distortions of the situation of the early Church. Of earlier theologians, Karmiris continually refers to the homilies of St John Chrysostom, that outspoken and open-minded representative of the patristic tradition, whose vision of the Church transcended distinctions of class, culture and convention.

The author also mentions Origen's influence and impact as a lay theologian, although I am not sure of the aptness of this example, given Origen's subsequent reputation. Of contemporary theologians, I was pleased to see how Karmiris recognised the work and words of the late Fr Cyrille Argenti (France) who for many years understood and underlined the importance of lay ministry in the Church and the breadth of the royal priesthood. On this latter concept from scripture (Ex.19:6 and 1 Peter 2:9), Karmiris makes valuable comment.

The author honestly admits that 'the distinction and distance' in the 'human division' between clergy and laity has led to diverse expressions of clericalism. He recognises that 'Orthodox theology does not acknowledge any ontological difference between clergy and laity (p.8) but acknowledges that Orthodox practice often does (p.26). Karmiris dares to propose a return to the early tradition of lay participation in church teaching, mission, liturgy/worship, social welfare and 'in all sectors of administration' and organisation (p.25). Indeed, he would like to see greater inclusion and more direct involvement in lay theologians in the Pan-Orthodox council that is long being prepared. For in the Church 'all listen and speak, and all teach and are taught' (p.23).

The somewhat abrupt conclusion (p.24) of the section concerning 'the devotional ministry of the Church' obliged a glance at the original Greek. A comparison of the two texts reveals an omission in the translation of a couple of pages which deal briefly with the issue of the ordination of women. My personal feeling was that the inclusion might have been helpful to readers, in spite of the author's rather narrow and naive deductions.

Finally, Professor Karmiris never succumbs to democratisation (pp.30,32-4) or surrenders to secularisation (pp.31 and 35). He shuns both 'polyarchy' and 'anarchy' (p.34), 'both popularisation and clericalism' (p.38). Yet he is also aware that 'the meaning of worldly power is incompatible with the nature of the Church (p.33). I am convinced that this question of spiritual authority and its abuse by representatives of the Church- the way in which faithful laity and 'lower clergy' (Karmiris is right to disapprove of this unfortunate term {p.4}) are bullied by muscular Christians ' and Orthodox Spiritual popes - is an issue with which the Church must begin to grapple. Certainly this publication is a major contribution towards a 'necessary healthy renewal of the Orthodox Church' (p.38).