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Journal articles on the topic 'John Zizioulas'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

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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2

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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3

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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4

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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7

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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8

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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10

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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11

Wainwright, Geoffrey. "John Zizioulas on Personhood in God and for Humankind." Ecclesiology 4, no. 2 (2008): 222–36. http://dx.doi.org/10.1163/174413608x308636.

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12

Seville, Thomas. "The Theology of John Zizioulas: Personhood and the Church." Ecclesiology 6, no. 2 (2010): 226–28. http://dx.doi.org/10.1163/174413610x493818.

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13

McPartlan, Paul. "Who is the Church? Zizioulas and von Balthasar on the Church's Identity." Ecclesiology 4, no. 3 (2008): 271–88. http://dx.doi.org/10.1163/174553108x341260.

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AbstractA renewed primary focus on the person of Christ has enabled some longstanding tensions between Christians, regarding scripture and tradition, the number of the sacraments, the ordained and baptismal priesthoods, and word and sacrament, to be positively addressed in recent decades. John Zizioulas maintains that for these divisions to be properly overcome Christ must be understood as a corporate personality, the Church being his mystical body and not having a hypostasis of its own. In his view, not only does Christ constitute the Church, as theologians would readily agree, but the Church also constitutes Christ, a reciprocal understanding which he recognises as problematic for many. This paper investigates Zizioulas' view, particularly by noting that he never uses the idea of the Church as bride of Christ, an image much invoked by Hans Urs von Balthasar, which tends to a personal understanding of the Church in union with but also distinction from Christ. With many comparative references to Balthasar, the implications of Zizioulas' liturgical understanding that 'the “I” of the Church is Christ' are explored and analysed.

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Shakhbazian, Marina A., and Karapet G. Shakhbazian. "New Phanar terminology: the theological anthropology of metropolitan John (Zizioulas)." Historical and social-educational ideas 12, no. 4-5 (October 29, 2020): 110–33. http://dx.doi.org/10.17748/2075-9908-2020-12-4-5-110-133.

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Today's crisis of interchurch communication in Orthodoxy requires reflection not only in a church-canonical or foreign policy context, but also in terms of theology, actually dogmatics. It is already clear that one of the most important reasons for the recent sentiments is the new ecclesiology, which can be seen in a number of statements and actions of the clergy of the Patriarchate of Constantinople. It is important to note that the Patriarchate of Constantinople is moving to profess this new ecclesiology quite independently, without taking into account the opinion of several Local Churches. The purpose of this study is to identify the specificity of theology of the Constantinople Patriarchate as one of the reasons for the new ecclesiology. The objectives of the study are to consistently analyze the theological terminology of Metropolitan John Zizioulas (today the most influential theologian of the Patriarchate of Constantinople), comparing it with the traditional patristic word usage. The work used the historical-comparative method, the method of hermeneutic interpretation (historical recognition interpretation). The analysis revealed a discrepancy between the teaching of the Church and that of Metropolitan Zizioulas about hypostasis and substance as applied to anthropology. Nor is it an explanation of the meaning of the teaching of the Church to modern readers, but it simply distorts its meaning.

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Reid, Duncan. "Patristics and the Postmodern in the Theology of John Zizioulas." Pacifica: Australasian Theological Studies 22, no. 3 (October 2009): 308–16. http://dx.doi.org/10.1177/1030570x0902200305.

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16

Solonchenko, A. А. "Metropolitan John (Zizioulas) As the Theologian of the Postmodern Era." Social’naya politika i sociologiya 17, no. 2 (2018): 194–201. http://dx.doi.org/10.17922/2071-3665-2018-17-2-194-201.

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Ciraulo, Jonathan Martin. "Sacraments and Personhood: John Zizioulas' Impasse and A Way Forward." Heythrop Journal 53, no. 6 (June 4, 2012): 993–1004. http://dx.doi.org/10.1111/j.1468-2265.2012.00765.x.

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CUMIN, PAUL. "Looking for Personal Space in the Theology of John Zizioulas." International Journal of Systematic Theology 8, no. 4 (October 2006): 356–70. http://dx.doi.org/10.1111/j.1468-2400.2006.00220.x.

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PAPANIKOLAOU, ARISTOTLE. "IS JOHN ZIZIOULAS AN EXISTENTIALIST IN DISGUISE? RESPONSE TO LUCIAN TURCESCU." Modern Theology 20, no. 4 (October 2004): 601–7. http://dx.doi.org/10.1111/j.1468-0025.2004.00269.x.

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Binns, John. "Book Review: The Theology of John Zizioulas: Personhood and the Church." Theology 111, no. 864 (November 2008): 457–58. http://dx.doi.org/10.1177/0040571x0811100614.

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21

Compton, John W. "Creaturely Communal Ontology in Practice: John Zizioulas in Dialogue with Ritual Theory." Religions 10, no. 9 (August 28, 2019): 506. http://dx.doi.org/10.3390/rel10090506.

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This article is born out of a deep concern for our current ecological crisis and serves as a beginning foundational work for how the Christian tradition can address global climate change. Our current way of being gives precedence to the autonomous individual, whose freedom is characterized by disregard for other creatures. John Zizioulas’ communal ontology demonstrates that as the world was created out of God’s loving will, it is comprised of relationship. Living into individuation and division is a refusal of this communion with other creatures and God, but the Eucharist serves as the ritual that brings Christians into communion through the remembrance of Christ. Ian McFarland’s work on the theology of creation provides the helpful nuance that creaturely movement in communion must include the full diversity of creatures. I then turn to Bruce Morrill’s work to demonstrate that the Eucharistic practice must have bearing beyond the walls of the church. It leads practitioners to live into eschatological hope and kenotic service to the world. John Seligman’s ritual theory demonstrates that ritual practice can accomplish these goals because it creates a subjunctive ‘as-if’ world in the face of the world that is perceived as chaotic. Through the continuous practice of the ritual, participants are then formed to live into this subjunctive ‘as-if’ world without ritual precedence. In this way, the Eucharistic practice can prepare practitioners to live into the kenotic service to a world broken by individuation that has led to global climate change and creaturely destruction.

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이문균. "Revelational Trinity and Ontological Trinity– focused on Karl Barth and John Zizioulas." THEOLOGICAL THOUGHT ll, no. 148 (March 2010): 67–100. http://dx.doi.org/10.35858/sinhak.2010..148.003.

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LOUDOVIKOS, NICHOLAS. "PERSON INSTEAD OF GRACE AND DICTATED OTHERNESS: JOHN ZIZIOULAS' FINAL THEOLOGICAL POSITION." Heythrop Journal 52, no. 4 (December 3, 2009): 684–99. http://dx.doi.org/10.1111/j.1468-2265.2009.00547.x.

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Hankey, Wayne J. "Theoria versus Poesis : Neoplatonism and Trinitarian Difference in Aquinas, John Milbank, Jean‐Luc Marion and John Zizioulas." Modern Theology 15, no. 4 (October 1999): 387–415. http://dx.doi.org/10.1111/1468-0025.00105.

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Crosby, John F. "Is Love a Value-Response? Dietrich von Hildebrand in Dialogue with John Zizioulas." International Philosophical Quarterly 55, no. 4 (2015): 457–70. http://dx.doi.org/10.5840/ipq2015101250.

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Millare, Roland. "Towards a Common Communion: The Relational Anthropologies of John Zizioulas and Karol Wojtyla." New Blackfriars 98, no. 1077 (September 20, 2016): 599–614. http://dx.doi.org/10.1111/nbfr.12056.

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김옥주. "The Boundary between Person and Nature : Studies on the Theology of John Zizioulas." Korean Jounal of Systematic Theology ll, no. 40 (December 2014): 213–43. http://dx.doi.org/10.21650/ksst..40.201412.213.

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Djakovac, Aleksandar. "Person and/or nature: Review of the Larche's criticism of Metropolitan John Zizioulas." Sabornost, no. 9 (2015): 57–81. http://dx.doi.org/10.5937/sabornost9-9771.

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Jagodziński, Marek. "Pneumatologiczny wymiar Kościoła i teologii według Johna D. Zizioulasa." Studia Teologii Dogmatycznej 6 (2020): 9–23. http://dx.doi.org/10.15290/std.2020.06.02.

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John D. Zizioulas’ publications do not include a special study of his Pneumatology, but his lectures on dogmatic theology contain a lot of material on the pneumatological vision of the Church. The foundation of the Church’s faith is the revealed and communicated truth of God, the preservation of which is a special task of the Holy Spirit. He is always active in community and creates communion, and all His gifts are for unity. The truth is revealed and secured only in the communion of the Holy Spirit in the Church. Zizioulas writes that it is the Holy Spirit who constitutes the true “essence of the Church”. Hence, Orthodox theologians often conceive of the Church as “an everlasting Pentecost event”. Thanks to the Son, we can get to know God, while the Holy Spirit reveals that God is communion. The great mistake of generations of dogmatists was to separate Christology from the science of God – and therefore from pneumatology. Salvation is realized in the Church, which is after all God’s people united in Christ and in the Holy Spirit. The Holy Spirit is the Spirit of communion, and it is no exaggeration to identify the Kingdom of God with Himself. The Eucharist is communion and participation in the Blood of Christ, which is “full of the Holy Spirit” and shares in Christ – and at the same time “in the communion of the Holy Spirit”. In the face of christomonistic or charismatic constraints, Zizioulas reminds us that Christ does not build the Church without the Holy Spirit, and He does not come to the Church only when he is completely formed. The institution of the Church was established at a specifi c point in history, but is constantly constituted and renewed by the Holy Spirit. The Church receives everything from God through Christ in the Holy Spirit, but it is necessary to receive His gifts in the event of communion – and it is in the Holy Spirit that everything what happens is an event of communion.

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Nichols, Aidan. "Collins, Trinitarian Theology East and West. Karl Barth, the Cappadocian Fathers, and John Zizioulas." Studies in World Christianity 8, no. 1 (April 2002): 171–73. http://dx.doi.org/10.3366/swc.2002.8.1.171.

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Bennett, Jana. "Communion and Otherness: Further Studies in Personhood and the Church – By John D. Zizioulas." Modern Theology 24, no. 2 (April 2008): 301–3. http://dx.doi.org/10.1111/j.1468-0025.2007.00449.x.

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32

Meredith, A. "Review: Trinitarian Theology West and East. Karl Barth, The Cappadocian Fathers, and John Zizioulas." Journal of Theological Studies 54, no. 1 (April 1, 2003): 439–40. http://dx.doi.org/10.1093/jts/54.1.439.

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Barbu, Liviu. "Communion and Otherness: Further Studies in Personhood and the Church. By John D. Zizioulas." Heythrop Journal 49, no. 2 (March 2008): 348–50. http://dx.doi.org/10.1111/j.1468-2265.2008.00376_29.x.

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Kucheriavyi, Andrei. "Komunion und person. Die Theologie von John Zizioulas in systematischer Betrachtung. By Sergei Mikhailovich Bortnik." Theological Reflections: Euro-Asian Journal of Theology, no. 20 (March 24, 2018): 244–48. http://dx.doi.org/10.29357/issn.2521-179x.2018.20.21.

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35

Frank, Chrysostom. "Book Review: The Eucharist Makes the Church: Henri de Lubac and John Zizioulas in Dialogue." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 1 (February 1996): 106–8. http://dx.doi.org/10.1177/106385129600500111.

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36

Colle, Ralph Del. "‘Person’ and ‘Being’ in John Zizioulas' Trinitarian Theology: Conversations with Thomas Torrance and Thomas Aquinas." Scottish Journal of Theology 54, no. 1 (February 2001): 70–86. http://dx.doi.org/10.1017/s003693060005119x.

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The 318 Fathers at the First Council of Nicaea (325) began their profession of faith in the second article of the creed as follows:Confessing that: We believe in one God … And in one Lord Jesus Christ, the Son of God, begotten of the Father as only begotten, that is, from the essence of the Father, [ek tes ousias tou patros].

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김은수. "John D. Zizioulas’ Relational Understanding of the Trinity: “The Trinity as Communion” and Its Theological Implications." Korea Reformed Theology 45, no. ll (February 2015): 8–43. http://dx.doi.org/10.34271/krts.2015.45..8.

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Ryan, Jonathan. "Like Bread from One's Mouth: Emmanuel Levinas and Reading Scripture with the Other." Pacifica: Australasian Theological Studies 21, no. 3 (October 2008): 285–306. http://dx.doi.org/10.1177/1030570x0802100304.

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Discussions of alterity in biblical hermeneutics wrestle with paradox. While attempts to “speak for” the other frequently reduce to the same, interpretive approaches safeguarding difference are often unable to respond to concrete needs of actual others. Emmanuel Levinas's efforts to negotiate this paradox serve biblical hermeneutics well, challenging interpreters to recognise the call to responsibility encountered in the face of the other. Levinas himself is not without his others, and conversation with christology and Eucharistic ecclesiology (represented here by Dietrich Bonhoeffer, Miroslav Volf, and John Zizioulas) challenges him toward more coherent accounts of transcendence in the human other, and of the communal obligations of the church toward the other. With these cautions in view, this article commends Levinas as a guide for breaking the bread of Scripture with others, even — and especially — when this demands “the bread from one's mouth”.

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Knežević, Romilo. "Is Identity a Hindrance to Personhood and Unity? A Scrutiny of the Trinitarian Theology of John Zizioulas." Philotheos 13 (2013): 255–60. http://dx.doi.org/10.5840/philotheos20131322.

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Papanikolaou, Aristotle. "Divine Energies or Divine Personhood: Vladimir Lossky and John Zizioulas on conceiving the transcendent and immanent God." Modern Theology 19, no. 3 (July 2003): 357–85. http://dx.doi.org/10.1111/1468-0025.00227.

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GROPPE, ELIZABETH T. "CREATION EX NIHILO AND EX AMORE: ONTOLOGICAL FREEDOM IN THE THEOLOGIES OF JOHN ZIZIOULAS AND CATHERINE MOWRY LACUGNA." Modern Theology 21, no. 3 (July 2005): 463–96. http://dx.doi.org/10.1111/j.1468-0025.2005.00293.x.

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Cann, David L. "The Eucharist as a ‘true ontology’ of the person: a study of the eucharistic ecclesiology of John Zizioulas." International Journal for the Study of the Christian Church 21, no. 1 (January 2, 2021): 19–31. http://dx.doi.org/10.1080/1474225x.2021.1931780.

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Manoussakis, John Panteleimon. "The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church." Harvard Theological Review 100, no. 1 (January 2007): 29–46. http://dx.doi.org/10.1017/s0017816007001411.

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Abstract:

Theology in the 20th century witnessed a shift in emphasis: The talk about the last things did not have to come last any more as the traditional handbooks of systematic theology would have it; eschatology was no longer one branch of theology among others but lay at the center of our understanding of the Christian faith. My purpose in this essay is to go a step further than this rearrangement in theological discourse and examine a reversal within the theological understanding of eschatology itself. In the wake of the work of the Metropolitan of Pergamon John (Zizioulas), a different understanding of eschatology has emerged, one that recognizes in the Parousia not only the event that stands at the end of history (the apocalyptic closure of time with which certain Christian groups have always had a fascination), but also as that event that, grounded in the Eucharist, flows continuously from the and permeates every moment in history. In the following discussion I wish to trace and spell out the implications of such a novel understanding of eschatology for our theologies today. As my guides in this exploration, I take the theology of John Zizioulas and certain insights that recent research in phenomenology has placed at theology's service. This association might seem strange to the reader: What does the theology of things-to-come have in common with the philosophy of things-themselves? I would like to propose that phenomenology, especially as it has been recently formulated by a new generation of phenomenologists, such as Jean-Luc Marion, Jean-Yves Lacoste, and Richard Kearney, can be a very helpful instrument in the hands of eucharistic eschatology in its effort to rescue eschatology from the twin risks of either immanentizing it or relegating it to an end-of-times utopia. Furthermore, the structure of an “inverted intentionality,” as exemplified by certain liturgical forms such as hymnology and iconography, will be suggested as the precise point of phenomenology's convergence with eucharistic eschatology. I write with the conviction that eschatology is in essence a “liberation” theology (freeing us from the moralistic and sociological constellations of this world) and that, as my concluding remarks illustrate, it has real, practical, day-to-day consequences for the ways we conduct our lives and our relationships with others.

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Солонченко, Александр Александрович. "Orthodox Thought in Postmodern Conditions: Philosophical Context and Three Ways of Development." Theological Herald, no. 4(39) (December 15, 2020): 66–84. http://dx.doi.org/10.31802/gb.2020.39.4.004.

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В статье проводится анализ философского контекста развития православной постмодернистской мысли. Автор дается краткое описание онтологии, антропологии и гносеологии постмодерна и таких идей как «смерть Бога», «смерть субъекта», «смерть истины», «конец метафизики» и др. Далее автор описывает основные черты концепций православных мыслителей-постмодернистов - Д. Харта, митр. Иоанна (Зизиуласа) и Дж. Мануссакиса и выявляет их связь с идеями философии постмодерна. Автор приходит к выводу, что Д. Харт в своей теоэстетике находит возможность выразить христианское учение о Боге в условиях «смерти Бога» и в противовес постмодернистской онтологии, в которой бытие понимается как хаос и насилие, формулирует «мирную онтологию», где бытие есть красота и дар. Митрополит Иоанна (Зизиулас) формулирует христианское учение о человеке с помощью концепта «Другой» и с учетом идеи «смерти субъекта». Дж. Мануссакис создает теорию мистического сенсуализма, с помощью которого он находит возможность говорить о Боге и богопознании в условиях «смерти истины» и «конца метафизики». Автор подчеркивает, что ни одна из описанных концепций не претендует на то, чтобы заменить собой святоотеческое богословие. Перед ними стоят иные задачи: актуализировать христианство в современной философии, выразить христианские истины на языке и с учетом мировоззренческих установок современного западного общества. The article analyzes the philosophical context of the development of Orthodox postmodern thought. The author gives a brief description of the ontology, anthropology and epistemology of postmodernism and such ideas as «the death of God», «the death of the subject», «the death of truth», «the end of metaphysics», etc. Further, the author describes the main features of the concepts of Orthodox postmodern thinkers - D. Hart, metropolitan John (Zizioulas) and J. Manoussakis and reveals their connection with the ideas of postmodern philosophy. The author comes to the conclusion that D. Hart in his theoesthetics finds an opportunity to express the Christian teaching about God in the conditions of «God’s death and in contrast to the postmodern ontology, in which being is understood as chaos and violence, he formulates a «peaceful ontology», where being is beauty and gift. Metropolitan John (Zizioulas) formulates the Christian doctrine of man using the concept of «the Other» and taking into account the idea of «the death of the subject». J. Manoussakis creates a theory of mystical sensualism, through which he finds the opportunity to talk about God and knowledge of God in the conditions of «the death of truth» and «the end of metaphysics». The author emphasizes that none of the theories described is not intended to be a substitute for patristic theology. They have other tasks: to actualize Christianity in modern philosophy, to Express Christian truths in language and taking into account the worldview of modern Western society.

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Nelson, R. David. "John D. Zizioulas, The Eucharistic Communion and the World, ed. Luke BenTallon. London: T. & T. Clark, 2011, xv + 186pp. £19.99 / $34.95." International Journal of Systematic Theology 17, no. 3 (June 19, 2015): 365–68. http://dx.doi.org/10.1111/ijst.12057.

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Chryssavgis, John. "Communion and Otherness: Further Studies in Personhood and the Church: John D. Zizioulas: New York: T&T Clark, 2006. 315 pp. $34.95." Theology Today 64, no. 4 (January 2008): 510–12. http://dx.doi.org/10.1177/004057360806400410.

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Magas, Kevin. "The Eucharist as a Countercultural Liturgy: An Examination of the Theologies of Henri De Lubac, John Zizioulas, and Miroslav Volf by Yik-Pui Au." Antiphon: A Journal for Liturgical Renewal 22, no. 3 (2018): 310–13. http://dx.doi.org/10.1353/atp.2018.0032.

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Farrow, Douglas. "Trinitarian Theology, West and East: Karl Barth, the Cappadocian Fathers, and John Zizioulas By Paul M. Collins Oxford, Oxford University Press, 2001. 251 pp. $65.00." Theology Today 59, no. 3 (October 2002): 470–72. http://dx.doi.org/10.1177/004057360205900321.

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Bates, Dana. "Review: John D. Zizioulas. Communion and Otherness: Further Studies in Personhood and the Church. London: T&T Clark, 2006. 336 pages. ISBN-13: 9780567031488." Transformation: An International Journal of Holistic Mission Studies 27, no. 4 (September 14, 2010): 284–86. http://dx.doi.org/10.1177/0265378810378564.

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Spinks, Bryan D. "The Eucharist Makes the Church. Henri de Lubac and John Zizioulas in Dialogue. By Paul McPartlan. Edinburgh, T.&T. Clark, 1993. Pp. xxii + 342. £24.95." Scottish Journal of Theology 47, no. 3 (August 1994): 414–16. http://dx.doi.org/10.1017/s0036930600046500.

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