In this landmark publication one of the most eminent Christian theologians of our time, Metropolitan John D. Zizioulas, gives his account of the fundamental teachings of Christian theology. Zizioulas presents Christian doctrine as a comprehensive account of the freedom that results from our relationship with God. The true genius of this book is that it lays out complex ideas with the utmost simplicity, whilst illustrating the grandeur of Christian teaching, and providing a profound exploration of human freedom.
Communion and otherness: how can these be reconciled? This work seeks to answer the question. It probes the Christian tradition and highlights the existential concerns that already underlay the writings of the Greek fathers and the definitions of the early ecumenical councils.
Except for some excellent studies on the notion of koinonia, few works have been devoted to a revival of the entire vision of the Church around communion, a vision of ecclesiology which is rooted in the solidarity that finds its locus in Jesus Christ. Church of Churches, the fruit of several years of research, teaching, and ecumenical involvement, is intended to overcome this lack. It is not an exhaustive study but rather a point of departure for discussing how the vision of the ecclesiology of communion - the most difficult question of the ecumenical debate - can break down the barrier of misunderstanding, suspicions, and claims in which the diverse ecclesial traditions are locked.
“…post-modern thought allowed the emergence of the question of Metaphysics again. This also makes possible a rethinking of the science-theology relation in a new light. The aim of this volume is precisely to shed a glimpse of this new light upon this ongoing conversation, by now involving Orthodox Theology in it. The possible contribution of Orthodox Theology to this discussion, in the context of the Christian Greek-Western world, can be path-breaking…” (From the Note of the Senior Editor) Contents: 1. Patristic Views On The Nature And Status Of Scientific Knowledge, JEAN-CLAUDE LARCHET, 2. The Dialogue between Orthodox Theology and Science as Explication of the Human Condition, ALEXEI NESTERUK, 3. Actor-Network Theory and Byzantine Philosophy, GEORGI KAPRIEV, 4. The Cosmos in the Bible and science, GEORGIOS GOUNARIS, 5. Quantum Physics and Christian Faith, JOHN BRECK, 6. Exploring Analogy of Debates to Approach the Encounter between Orthodox Theology and Quantum Physics, STOYAN TANEV, 7. Logic of Mystery: Reading Wittgenstein in parallel to Orthodox theology and quantum theory, TIM LABRON, 8. Psychoanalysis And Eschatology, NIKOLAOS LOUDOVIKOS, 9. Theology and the Discovery of the Unconscious: Preliminary Remarks, NIKOLAOS LOUDOVIKOS, 10. Ways of Comprehending, ATHANASIOS FOKAS, 11. Evolution, Genetics, and Nature: Implications for Orthodox, GAYLE E. WOLOSCHACK
Orthodox theology is intimately linked to spiritual experience. Thus it has a very different meaning to the present usage of “ theology” coming from academia. The scientific methods developed in the West since the seventeenth century can be of benefit in many regards; however, strong roots in the Orthodox tradition are needed to avoid the risk of theology being "eaten up" by the human sciences. These roots are in the mystical tradition of the Church as passed down from the beginning and as expressed in the Holy Scripture, the Councils, the writings of the Fathers, the lives of saints, and its iconography; and as nourished in the liturgical life of the Church. This tradition “ expresses the faith of the Church beyond time, the permanent faith of the Church, which is fundamentally the faith in Christ who &‘ is the same yesterday, today and forever' (Hebrews 13, 8).” The author presents a work that has both a theoretical and a practical scope, and is of relevance to all Christians.
Dr. Jean-Claude Larchet, renowned for his examinations of the causes and consequences of spiritual and physical illness, tackles the pressing question of the societal and personal effects of our societal use of new media. The definition of new media is broad—from radio to smart phones—and the analysis of their impact is honest and straightforward. His meticulous diagnosis of their effects concludes with a discussion of the ways individuals might limit and counteract the most deleterious effects of this new epidemic.
Renowned scholar J.-M. R. Tillard defines what the flesh of the Church is for the New Testament and the period of the undivided Church. He enables readers to understand not the structure of God's Church but the living reality of grace for which this structure exists. He explains that the "flesh of the church" is communion of life for humanity reconciled with the Father and with itself "in Christ".
Many Christians are tempted to dismiss concerns over the environment and the catastrophic effects of climate change. After all, prominent voices who most vociferously warn us about this crisis tend to also advocate a wider worldview antithetical to Christian teachings. In this text, noted philosopher and scholar Jean-Claude Larchet finds the roots of the global ecological crisis in a rejection of a truly Christian cosmology. Explaining the relationship between man and nature ordained by God in the beginning, Larchet bases the degradation of the creation ultimately in the primordial fall and outlines how we have arrived at the present crisis point. Finally, the author proposes principles and actions deeply rooted in his Christian ethos that would allow mankind to restore and reinvigorate its relationship with nature.
Father Tillard's conversation in I Believe, Despite Everything, with all of his warmth, is that of the great subjects of theology, especially the Church, ecumenism, as well as some major pastoral preoccupations. He was well read and erudite as well as a passionate person. His competence allows in a free conversation for the discovery of what is essentially a profession of faith and hope. Thus, the witness of this exceptional theologian is also a marvelous lesson in theology. It is an open theology because the stakes are high: the human person, the Church, conversion, culture. It is a calm theology because it is deeply lived in faith, contemplative, grappling with God, the God whom theology does not tire to invoke - especially in the worst times - a God in whom theology does not cease to trust."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
In the context of a complete theology, which includes extended consideration of the major theological topics – the Trinity, Christology, eschatology, ministry and sacrament, but above all the eucharist – John Zizioulas propounds a fresh understanding, based on the early Fathers and the Orthodox tradition, of the concept of person, and so of the Church itself.
The predominating concept in theological ontology is that of a protological ontology which defines being itself as being defined by the past. The future of things in this perspective is defined by its origins and the "given" or the "factum". In this major new book John Zizioulas shows that eschatology can have important implications for ontology, i.e. for being itself. The world was created with a purpose and the end which would be greater than the beginning. This is the view of the Fathers, such as Irenaeus and Maximus, who made the end the "cause of all being". The implications of such an idea are revolutionary, both historically and experientially. It represents a reversal of the ancient philosophical idea of causality as well as of our common sense rationality, according to which the cause precedes chronologically as well as logically. It is the opposite of protological ontology, which makes the past decisive for the future. Eschatological ontology, therefore, is about the liberation of being from necessity, it is about the formation of being. Man and the world are no longer imprisoned in their past, in sin, decay and death. The past is ontologically affirmed only in so far as it contributes to the end, to the coming of the kingdom. The eschaton will 'judge' history with this criterion alone. The last judgment as part of the eschaton represents an ontological, not a moral event. Zizioulas shows how this eschatological ontology permeates Christian doctrine, particularly that of creation and ecclesiology. He also points out some of its ethical implications.
Communion and otherness: how can these be reconciled? This work seeks to answer the question. It probes the Christian tradition and highlights the existential concerns that already underlay the writings of the Greek fathers and the definitions of the early ecumenical councils.
This book aims to define the relationship connecting the unity of the Church with the Eucharist and the Bishop as it was understood in the consciousness of the early Church. Written as the author's doctoral dissertation in 1965 for the University of Athens, the issues raised in this work are as relevant today as when Zizioulas first presented them. Zizioulas presents an episcopocentric structure of the Church as normative, constituted in the essential role of the bishop as president of the Divine Liturgy and the eucharistic community. This assertion, still novel when Zizioulas first described it, is widely accepted and forms the core concept of "eucharistic ecclesiology." Neverless, Eucharist, Bishop, Church continues to challenge many contemporary notions about the relationship of bishop and presbyter, parish and diocese, and local and universal church. --from back cover.
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