Relevant bibliographies by topics / John Zizioulas

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Academic literature on the topic 'John Zizioulas'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "John Zizioulas"

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Солонченко, Александр Александрович. "Trinitarian Personalism of Metropolitan John Zizioulas: An Analysis of Criticism and Examination of Controversial Points." Вопросы богословия, no. 1(1) (June 15, 2019): 30–43. http://dx.doi.org/10.31802/2658-7491-2019-1-1-30-43.

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В статье рассматриваются спорные положения тринитарной концепции митрополита Иоанна (Зизиуласа). Приводится критика отдельных идей названного богослова со стороны таких исследователей как Ж.-К. Ларше, Дж. Уилкс, иером. Мефодий (Зинковский). Особое внимание уделяется таким понятиям, как «причинность», «порядок», «монархия Отца». Констатируется отличие богословского языка Зизиуласа от святоотеческой терминологии. Автор указывает, что в своей богословской системе Зизиулас применяет понятие «природа»/«сущность» в двух противоположных значениях: неипостазированная природа-Urgrund и воипостазированная сущность. В Троице Зизиулас усматривает только воипостазированную сущность. The article seeks to review some controversial points of Metropolitan John Zizioulas’s Trinitarian concept. His critics are quoted including J.-C. Larchet, J. Wilkes, Hieromonk Mefody Zinkovsky. Special attention is paid to such concepts as “causation”,“order”, and “the Father’s monarchy”. The author states the difference between Zizioulas’s theological language and patristic terminology. The author also points that in his theological system Zizioulas uses the term “nature”/“essence” in two mutually contradicting senses, that is non-enhypostatic nature and enhypostatic essence. Zizioulas can see only enhypostatic essence in the Holy Trinity.
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McCall, Tom. "Holy love and divine aseity in the theology of John Zizioulas." Scottish Journal of Theology 61, no. 2 (May 2008): 191–205. http://dx.doi.org/10.1017/s0036930608003955.

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AbstractJohn Zizioulas's doctrine of the Trinity emphasises both the holy love and the transcendent sovereignty of God. I believe that he offers a major contribution to contemporary theology. Although it is part of the tradition of Western theology, Zizioulas's ‘Being as Communion’ thesis has too often been underappreciated and sometimes even marginalised. On the other hand, recent theology has made much of the love of God, but often this has come with a corresponding and unfortunate loss of recognition of divine holiness, transcendence and freedom. Zizioulas may help us keep both the love and the holiness of the triune God in perspective. Unfortunately, however, Zizioulas's own way of doing this is fraught with problems. In this essay I try to shed light on two major themes in his trinitarian theology. One – what I call the Sovereignty-Aseity Conviction – appears at base to be an existentialist thesis: the existence of the Father precedes the divine essence. The other – what I refer to as the Being as Communion thesis – is an essentialist thesis: the holy love shared in the perichoretic life of the triune God is ‘constitutive of his substance’. I argue that Zizioulas's ascription of the first to the Father alone is problematic, and I argue further that these two theses do not work well together. I conclude by suggesting that Zizioulas's theology needs revision if it is to be truly helpful.
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Prasolov, Valeriy I., Sergey M. Grigoriev, Elena V. Martynenko, Natalya N. Shindryaeva, and Oleg A. Skutelnik. "John Zizioulas’ concept of the person: a critical appraisal." XLinguae 14, no. 3 (June 2021): 57–66. http://dx.doi.org/10.18355/xl.2021.14.03.06.

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Much of John Zizioulas’ treatment of the human being as a person revolves around four crucial concepts: being, otherness, ontology, and freedom. Our critical appraisal of Zizioulas’ concept of human personhood emphasizes the importance of creative tension between (ontological) freedom and contingency as understood within the frame of reference of the human being’s intrinsic contingency as a finite, created being. According to this concept, the other (another distinct embodied personhood) is neither an object nor competition but rather a gift for one’s self who reminds me of one’s limitedness, dependence, and deep relatedness. Thus, the other helps the human self realize his/her potential in a mutual sharing of love. We examine Zizioulas’ critical stance to the modern notion that ‘otherness is necessary for freedom to exist’ against the background of his treatment of ‘otherness’ and ‘nature,’ as well as ‘otherness’ and ‘new being,’ ‘Logos,’ and ‘new nature.’ Finally, we lay out Zizioulas’ mature ontology of human personhood as a profound albeit mystical account of what it means to be human in our fragmented age.
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Fu Lan, Yap. "Allah Trinitaris Dalam Refleksi John Zizioulas." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 13, no. 2 (October 20, 2014): 222–41. http://dx.doi.org/10.36383/diskursus.v13i2.81.

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Abstrak: John Zizioulas merefleksikan kembali doktrin Allah Trinitaris dan mencoba mencari cara-cara baru menolong umat beriman zaman ini menemukan makna ajaran iman ini. Merujuk teologi para Bapa Gereja Kapadokia, Zizioulas mengajukan gambar Allah Trinitaris sebagai Pribadi yang berkomunitas. Pribadi memiliki tiga karakteristik: primer dan absolut, ekstasis dan hipostasis, unik dan tak tergantikan. Pribadi selalu bergerak ke luar dirinya, ke arah pribadi yang lain, maka ia menerima keberbedaan. Kehidupan dan identitas otentik pribadi ditemukan hanya di dalam komunitas yang dibangunnya bersama pribadi-pribadi yang lain. Gerak Pribadi Allah adalah eros, cinta yang merangkul pribadi-pribadi yang lain beserta keberbedaan mereka, yakni manusia dan segenap ciptaan. Berkomunitas dengan Allah dan segenap ciptaan, manusia melampaui substansi manusiawi dan kondisi naturalnya. Manusia tidak lagi menjadi milik kematian melainkan kehidupan kekal. Gereja adalah image Allah Trinitaris karena ia adalah komunitas pribadi-pribadi yang mengalami kelahiran baru oleh Roh Kudus di dalam peristiwa Kristus. Sebagai image Allah Trinitaris, cara Gereja hadir di dunia ialah dengan menjadi komunitas katolik dan ekaristis. Untuk menjadi komunitas katolik-ekaristis, pembaruan cara hidup, struktur hirarkis, dan pelayanan Gereja adalah sebuah kebutuhan. Kata-kata Kunci: pribadi, substansi, ekstasis-hipostasis, keberbedaan, identitas otentik, komunitas ekaristis, imago Dei/Trinitatis, eros. Abstract: John Zizioulas did his reflection on the doctrine of the Trinity in term to seek new ways that help the faithful to grasp the meaning of this teaching. Referring to the theology of Cappadocian Fathers, Zizioulas provides a picture of the Trinity as Persons within communion. A person has three primary characteristics: primary and absolute, ecstatic and hypostatic, unique and irreplaceable. A person always moves towards others, thus she/he embraces otherness. The very life and authentic identity of a person can be found only in communion with others. The Person of God moves as eros, God’s love which embraces the others and otherness, i.e. human beings and the rest of creation. Being in communion with God and all creations, human being overcomes the human substance and its nature. Human being no longer belongs to death but to eternal life. The church is an image of the Trinity for it is a communion of the new persons that were delivered by the Holy Spirit within the Christ event. As the image of the Trinity, the Church’s way of being in this world is by becoming a catholic and eucharistic community. To be such a community, the renewal of the Church’s way of life, hierarchical structure, and ministries is a necessity. Kata-kata Kunci: Person, substance, ecstatic-hypostatic, otherness, authentic identity, eucharistic community, image of God/image of the Trinity, eros.
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Ready, Geoffrey. "Renewing the Narrative of the Age to Come: The Kingdom of God in NT Wright and John Zizioulas." Religions 12, no. 7 (July 8, 2021): 514. http://dx.doi.org/10.3390/rel12070514.

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This paper makes use of leading New Testament scholar NT Wright’s presentation of the biblical understanding of the kingdom to assess—on the basis of Orthodox Christian theologian John Zizioulas’ own critique—the Orthodox liturgical enactment of the kingdom and age to come. We will explore how Wright and Zizioulas describe the principles of a properly kingdom-oriented worship. Finally, we will examine Wright’s critical realism as a potential model for understanding how enacting the age to come in worship could shape the kingdom narrative of its participants. Thus, while Wright’s immediate goal in his engagement of the theme of the kingdom of God may be to correct a longstanding misreading of the New Testament, his teaching ultimately enables us to propose a way of accomplishing Zizioulas’ hope of renewing the full narrative of the age to come in Orthodox worship.
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Skira, Jaroslav. "“The Ecological Bishop: John Zizioulas' Theology of Creation”." Toronto Journal of Theology 19, no. 2 (September 2003): 199–214. http://dx.doi.org/10.3138/tjt.19.2.199.

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TURNER, Robert D. "Foundations for John Zizioulas' Approach to Ecclesial Communion." Ephemerides Theologicae Lovanienses 78, no. 4 (December 1, 2002): 438–67. http://dx.doi.org/10.2143/etl.78.4.600.

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Jagodziński, Marek. "Communional Aspects of the Doctrine of the Holy Spirit According to John D. Zizioulas." Teologia w Polsce 14, no. 1 (September 25, 2020): 31–45. http://dx.doi.org/10.31743/twp.2020.14.1.02.

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What deserves emphasizing in the significant theological thought of John D. Zizioulas is his ecumenical openness and deep theology saturated with communion thought, which also produces the communion perspective of the reality of the Holy Spirit. Pneumatology has its origins in the Trinitarian-ecclesial reflection, which developed the fundamental concept of the Communion of the Holy Trinity. Zizioulas completely agrees with the Orthodox Trinitarian-pneumatological vision, which critically refers to the Trinitarian contribution of the thought of St. Augustine and he presents also a communional view on the contentious issue of Filioque – emphasizing the ecumenical perspectives of this topic and of ongoing dialogues which are still trying to bring the consensus of the Churches of East and West.
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Awad, Najeeb G. "Personhood as Particularity: John Zizioulas, Colin Gunton, and the Trinitarian Theology of Personhood." Journal of Reformed Theology 4, no. 1 (2010): 1–22. http://dx.doi.org/10.1163/156973110x495603.

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AbstractOne of the dimensions of this paper’s twofold purpose is to examine the validity of John Zizioulas’ definition of personhood as communion, and whether or not this produces a coherent understanding of the ontological relation of ‘being’ and ‘communion.’ The second dimension of this paper’s purpose points to Colin Gunton’s similar attempt at understanding personhood by emphasizing unity-in-particularity, rather than communion alone, in the Trinity. In Gunton’s contribution to this issue, I find both a correction to Zizioulas’ reduction of personhood into mere communion, as well as an invitation for understanding personhood from the angle of an understanding of the notion of ‘hypostasis’ that takes personhood beyond ‘in-communion’ into ‘freedom-in-trans-communion,’ making this last as constitutive of personhood as the first.
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Ciraulo, Jonathan M. "Divinization as Christification in Erich Przywara and John Zizioulas." Modern Theology 32, no. 4 (May 4, 2016): 479–503. http://dx.doi.org/10.1111/moth.12262.

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Dissertations / Theses on the topic "John Zizioulas"

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Gabrielson, Randy Lyle. "An evangelical critique on John Zizioulas' understanding of particularity." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Poysti, Pontus. "Theory and praxis : John Zizioulas and Andrew Louth compared." Thesis, Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1121.

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This thesis is a critical study of John Zizioulas’ use of the inner Trinitarian relations as a model and ontological foundation for ecclesial praxis. It compares Zizioulas to Andrew Louth, who, based on his understanding of the Incarnation as recapitulating creation, begins in the economy. The purpose is to explicate how the two approaches could affect the role of theology in the realization of praxis. Zizioulas is criticized in his attempt to create a holistic structure, as it implies that his reading of the fathers and his understanding of praxis must be congruous with his Trinitarian logic. Louth, on the other hand, differentiates between God and creation, which enables him to describe how we can transcend ourselves by relating to God, without the risk of confusing revelation or our experience of Him with His essence, which is beyond words. The ontological difference between God and creation means, in Louth’s implicit criticism of Zizioulas, that the task of the theologian is to enable communication about what the shared experience of God could mean in a particular time and place – to which there could be a diversity of ideas – not to dictate principles from an idea of totality, or a realm that transcends existence as we know it. It also implies that encountering God in and through creation, enables communication with the world and other fields of study.
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Knežević, Romilo. "Homo theurgos : freedom according to John Zizioulas and Nikolai Berdyaev." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:089576a0-a649-43ba-9055-86474e4f0964.

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For both John Zizioulas (1931), prominent Greek theologian, and Nikolai Berdyaev (1874-1948), renowned Russian religious philosopher, freedom is the question of ontology, i.e., freedom is about absolute otherness. Since to be is to act, and because to act means to create, we are only as long as we are capable of creating a radically unique reality. Being unique, our creation appears to every other person, including God, as a new reality. However, theistic theology claims that God added nothing to Himself by the creation of the world. Since according to this scenario human person cannot add anything to Being, we cannot speak about her ontological freedom. The doctrine of the divine image seems to be incompatible with the theistic concept of the divine omnipotence. Inquiry into the human freedom is therefore inevitably intertwined with the question of how God is God. Zizioulas's concept of the divine omnipotence does not envisage a space of freedom that God provides for human person from which she could create surplus in being. The French philosopher Etienne Gilson is therefore right when he writes that 'homo faber can never become homo creator because, having only a received being he cannot produce what he himself is not.' Berdyaev on the other hand locates the origin of our being in the Bottomless freedom or the Ungrund. The Bottomless freedom is Godhead from which both freedom of the divine Persons and that of the human person originate. Berdyaev explains that person can never create another person (something that is possible only for God). However, because person in spite of being created is not causally determined by the Creator, she can create her radically unique reality and thus realize her ontological freedom. Clearly, homo faber can never become homo creator (creator of other personalities), but this does not preclude person's power to create surplus in being and to be homo theurgos.
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McHardy, David. "Eucharist, ministry and authority in the ecclesiology of John Zizioulas." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/30481.

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The Introduction outlines Zizioulas' ecumenical career as it relates to his ecclesiology. It describes the purpose of this study and establishes the boundaries of the thesis, which aims at demonstrating that his model of communion provides a suitable basis for a Trinitarian ecclesiology. Chapter One discusses Zizioulas' description of the way in which humans relate to each other. It examines his claim that we live in a situation of profound division and explores how he uses Trinitarian theology to suggest a way in which baptism marks an overcoming of this, leading to communion. Chapter Two examines Zizioulas' perception of Christology as constituted by Pneumatology. It suggests that this synthesis can be used as a basis for an understanding of relationships and authority in the Church and is determinative for a concept of communion. Chapter Three describes how Zizioulas views the Eucharist as an eschatological event both to construct a pattern of communion in the Church and to describe how it is realised. Chapter Four discusses the role of the bishop in the structures of the Church. It demonstrates how Zizioulas' eucharistic understanding allows a relational model of authority to develop and explores the implications this has for ecclesial structures and patterns of authority. Chapter Five relates the laity to the authority structures of the Church in such a way that all people may be seen to have a place within its decision processes. It analyses the extent to which Zizioulas depends on a model of communion to construct this understanding. Chapter Six describes how Zizioulas relates authority in the local Church to that of the universal Church. It examines both how the bishops exercise authority in conciliar fashion and how the whole Church receives or rejects their teaching.
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Carter, J. Kameron. "Hypostatic identity in the neo-patristic theology of John D. Zizioulas." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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DeClue, Richard G. "The Petrine ministry within a eucharistic ecclesiology according to John Zizioulas and Joseph Ratzinger." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0723.

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McPartlan, Paul Gerard. "The Eucharist makes the church : the Eucharistic ecclesiologies of Henri de Lubac and John Zizioulas compared." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304880.

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Perreault, John. "The ecclesiology of Metropolitan John Zizioulas as an extension of the Trinitology of Basil of Caesarea." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Welch, Elizabeth Anne. "The Holy Spirit and worship : seeing unexpected congruities from the writings of John Owen (17th century Reformed) and John Zizioulas (contemporary Orthodox)." Thesis, King's College London (University of London), 2018. https://kclpure.kcl.ac.uk/portal/en/theses/the-holy-spirit-and-worship-seeing-unexpected-congruities-from-the-writings-of-john-owen-17th-century-reformed-and-john-zizioulas-contemporary-orthodox(529a42c5-dcfc-470e-a41a-8df557c425c9).html.

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In this thesis, I look at the significance of the relationship between the Holy Spirit and worship as seen in two theologians from different parts of the church, and from different centuries. I comment on the unexpected congruities within their thinking, and categorise these in terms of a quadrilateral, with the four sides being personhood, immediacy, truth and transformation. These two theologians are John Owen, 17th century English Puritan Divine, who wrote extensively on pneumatology and saw the regenerating and sanctifying work of the Holy Spirit as having a particular focus in worship; and John Zizioulas, contemporary Orthodox theologian, for whom the Holy Spirit embodies communion, particularly in worship as focussed in the Eucharist. I argue that in worship there is an immediacy of encounter with the triune God through the particular mediation of the Holy Spirit; that this encounter draws the person into relationship with the God who is known within the Trinity as being in relationship, and who draws people into a relationship that brings about the fulfilment of personhood; that this encounter leads into a truth that is relational, thus expanding the nature and understanding of the role of doctrine; and that this encounter is transformational, in terms of the person and creation. I build on perspectives from theologians from two different centuries and traditions of the church for whom pneumatology and worship are significant areas of their thinking. I do this in order to argue that one part of the activity of the Holy Spirit is the flourishing of diversity, a diversity which is held relationally within the source of divine life within the Trinity. I conclude by looking at the ecumenical challenges offered in the coming together of these two perspectives.
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Robinson, Peter Mark Benjamin. "Towards a definition of persons and relations with particular reference to the relational ontology of John Zizioulas." Thesis, King's College London (University of London), 1999. https://kclpure.kcl.ac.uk/portal/en/theses/towards-a-definition-of-persons-and-relations-with-particular-reference-to-the-relational-ontology-of-john-zizioulas(0c2a2c9a-976a-4959-833f-030d01fbcbd8).html.

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Books on the topic "John Zizioulas"

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Trinitarian theology, West and East: Karl Barth, the Cappadocian Fathers, and John Zizioulas. Oxford: Oxford University Press, 2001.

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The Eucharistic makes the church: Henri de Lubac and John Zizioulas in dialogue. Edinburgh: T. & T. Clark, 1993.

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Jackisch, Jan Günter. Der Geist, Christus und die Kirche: John Zizioulas, Georges Florovsky, Martin Luther und Johannes Calvin im Dialog. Norderstedt: Books on Demand, 2003.

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Melissaris, Athanasios G. Personhood re-examined: Current perspectives from orthodox anthropology and archetypal psychology ; a comparison of John Zizioulas and James Hillman. Katerini, Greece: Epektasis Publications, 2002.

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Małecki, Roman. Kościół jako wspólnota: Dogmatyczno-ekumeniczne studium eklezjologii Johna Zizioulasa. Lublin: Redakcja Wydawnictw Katolickiego Uniwersytetu Lubelskiego, 2000.

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Knight, Douglas H. The Theology of John Zizioulas. Ashgate Pub Co, 2007.

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Knight, Douglas H. The Theology of John Zizioulas. Routledge, 2016. http://dx.doi.org/10.4324/9781315552323.

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Knight, Douglas H. Theology of John Zizioulas: Personhood and the Church. Taylor & Francis Group, 2017.

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H, Knight Douglas, ed. The theology of John Zizioulas: Personhood and the church. Aldershot, Hants: Ashgate Pub., 2007.

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McPartlan, Paul. The Eucharist Makes the Church: Henri De Lubac and John Zizioulas in Dialogue. T. & T. Clark Publishers, Ltd., 1993.

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Book chapters on the topic "John Zizioulas"

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Leśniewski, Krzysztof. "The Cappadocians’ Stress on the Monarchia of the Father in Metropolitan John D. Zizioulas." In The Ecumenical Legacy of the Cappadocians, 39–61. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-50269-8_4.

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Lazić, Tihomir. "Church as Koinonia: Exploring the Ecumenical Potential of John Zizioulas’s Communio Ecclesiology." In Stolen Churches or Bridges to Orthodoxy?, 317–37. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55442-2_17.

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"John Zizioulas." In Purification of Memory, 51–74. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf971.8.

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"John Zizioulas (1931–)." In A Reader in Ecclesiology, 254–55. Routledge, 2016. http://dx.doi.org/10.4324/9781315565118-90.

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"John Zizioulas and Trinitarian Unity." In The One God, 106–35. The Lutterworth Press, 2011. http://dx.doi.org/10.2307/j.ctt1cgf065.8.

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Asproulis, Nikolaos. "Metropolitan John Zizioulas of Pergamon." In Orthodox Handbook on Ecumenism, 252–55. Fortress Press, 2014. http://dx.doi.org/10.2307/j.ctv1ddcpjz.48.

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Knight, Douglas H. "John Zizioulas on Eschatology and Persons." In Phenomenology and Eschatology, 91–100. Routledge, 2016. http://dx.doi.org/10.4324/9781315600345-6.

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"Creativity as Call to Care for Creation? John Zizioulas and Jean-Louis Chrétien." In Being-in-Creation, 100–112. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823265022-007.

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"Appendix 1. Person instead of Grace and Dictated Otherness: John Zizioulas' Final Theological Position." In Analogical Identities: The Creation of the Christian Self, 271–95. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.stt-eb.5.119960.

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Torrance, Alexis. "Human perfection in Orthodox theological anthropology." In Human Perfection in Byzantine Theology, 1–39. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198845294.003.0001.

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This chapter deals first with the question of methodology in Orthodox theology, offering an explanation and defence of the increasingly controversial neo-patristic synthesis model proposed by Georges Florovsky. This is followed by a discussion of Orthodox theological anthropology, beginning with a plea for a Christocentric approach. An outline of modern Orthodox theological anthropology is then offered, with an emphasis on theological personalism (represented by John Zizioulas, Christos Yannaras, and others) and its place within larger personalist movements. Debates regarding the meaning of the term ‘hypostasis’ or person in the patristic and Byzantine sources form part of this discussion. Finally, the importance of deification and the impact of the concept of ‘Godmanhood’ (or ‘Divine-Humanity’) from Soloviev and Bulgakov is also briefly examined. The chapter ends with another call to focus primarily on the doctrine of Christ in order for Orthodox theological anthropology to develop in creative continuity with its heritage.
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