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John Zizioulas

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John Zizioulas (born 10 January 1931) is the Eastern Orthodox metropolitan of Pergamon. He is the Chairman of the Academy of Athens and a noted theologian.[1]

Academic Education and Career

Metropolitan John's education included a period of study under the Eastern Orthodox theologian[2] Georges Florovsky. He received his doctorate in 1965 from the University of Athens. Somewhat later, Zizioulas taught theology at the University of Edinburgh for a period. Following this, he moved to the University of Glasgow, where he held a personal chair in systematic theology for some fourteen years. In addition, Zizioulas has been a Visiting Professor at the Research Institute in Systematic Theology of King's College London.

Theology

The theological work of Metropolitan John has focused upon the twin themes of ecclesiology and theological ontology. The theology of Metropolitan John reflects the influence of Russian émigré theologians such as Nikolai Afanassieff, Vladimir Lossky and his teacher Georges Florovsky. Zizioulas has also been significantly influenced by the ascetical theology of Archimandrite Sophrony (Sakharov),[3] founder of the Stavropegic Monastery of St John the Baptist in Essex, England.

Ecclesiology

Zizioulas' ecclesiology was first developed in his doctoral dissertation, subsequently published in English as Eucharist, Bishop, Church. Here Metropolitan John develops critically the eucharistic ecclesiology of Nikolai Afanassief. He accepts Afanassieff's principal contention that the Church is to be understood in terms of the Eucharist. However, he criticises Afanassief's understanding as overly congregational and insufficiently episcopal in its emphasis. Finally, Zizioulas advocates an episcopocentric understanding of Church structure, understanding the Bishop primarily as the president of the Divine Liturgy and the Eucharistic community.

Theological Ontology

Zizioulas worked on the theology of the person, appealing to the work of St Irenaeus and St. Maximus the Confessor. The primary focus[citation needed] of his work was to develop his own ontology of personhood derived from an extensive investigation of Greek philosophy, patristic era writings[citation needed] and modern rationalist philosophy. He argues that full humanity is achieved only as person so that they may participate (koinonia) in the Trinitarian life of God. However, an essential component of the ontology of personhood is the freedom to self-affirm the participation in relationship. He continues that man initially exists as a biological hypostasis, constrained as to the types of relationships one can have (biological) and to the eventual end of this type of being - death. He makes use of existentialist philosophers and novelists to show that the only type of ontological freedom in the biological hypostasis is the choice to commit suicide. He claims that Baptism constitutes an ontological change in the human, making them an ecclesial hypostasis, or a person. This rebirth 'from above' gives new ontological freedom as it is not constrained by the limits of biological existence. Such ecclesial being is eschatological, meaning it is a paradoxical 'now,' but 'not yet.' The completion of this rebirth from above is the day of resurrection when the body will no longer be subject to death.

Assessments of Zizioulas' thought

Traditionalist orthodox criticisms of Zizioulas

Certain Orthodox, who style themselves as traditionalist,[neutrality is disputed][4] have claimed Zizioulas' view of personhood, the Holy Trinity and the Church is not traditional, and different from the view of the Early Church Fathers.[citation needed] More specifically, they have claimed that it differs from the views of the Cappadocian Fathers, St. Gregory of Nyssa, St. Basil the Great and St. Gregory of Nazianzus.[citation needed]

Positive assessments in Serbia

Zizioulas' theology had gained some acceptance amongst several Serbian individuals, such as retired bishop Atanasije Jevtic[citation needed] and bishop Ignjatije Midic.[citation needed] Zizioulas' views, in regard to the human person, have been promoted by Dr. Davor Dzalto, and implemented in his own work.[citation needed]

Academic theological criticism and defence

  • Alan Brown, "On the Criticism of 'Being as Communion' in Anglophone Orthodox Theology", in Douglas Knight (ed.) The Theology of John Zizioulas: Personhood and the Church (Ashgate, 2006) defends Zizioulas against several of the polemical rejections of his theological ontology.
  • Papanikolaou, Aristotle. Being with God: Trinity, Apophaticism, and Divine-Human Communion (Notre Dame, IN: University of Notre Dame Press, 2006) Peter J. Leithart's article, "Divine Energies and Orthodox Soteriology", cites this work, noting Papanikolaou points out where Vladimir Lossky and Metropolitan John (Zizioulas) differ on the issue of divine energies.

Bibliography

  • L'Être ecclésial (Paris: Labor et Fides, 1981). ISBN 978-2830901801.
  • E Ktise os eucharistia (Athens: Akritas, 1992). ISBN 978-9607006981. This would be rendered in English as Creation as Eucharist.
  • Being as Communion: Studies in Personhood and the Church (Crestwood, NY: St Vladimirs Seminary Press, 1997). ISBN 978-0881410297.
  • Eucharist, Bishop, Church: The Unity of the Church in the Divine Eucharist and the Bishop During the First Three Centuries (Brookline, MA: Holy Cross, 2001). ISBN 978-1885652515.
  • Ellenismos kai Christianismos: H Synantese ton duo Kosmon (Athens: ApostolikeDiakonia, 2003). This would be renderd in English as Hellenism and Christianity: The Meeting of Two Worlds.
  • Communion & Otherness: Further Studies in Personhood and the Church (London: T & T Clark, 2007). ISBN 978-0567031488.
  • Remembering the Future: An Eschatological Ontology (London: T&T Clark, 2008). ISBN 978-0567032355.
  • Lectures in Christian Dogmatics (London: T&T Clark, 2009). ISBN 978-0567033154.

Also recently published was The Theology of John Zizioulas, edited by Douglas Knight (2007). ISBN 978-0754654308

See also

Citations

  1. ^ Cf. e.g. Rowan Williams, 'Eastern Orthodox Theology', in David F. Ford (ed.) The Modern Theologians, 3rd edn. (Oxford: Blackwell, 2005, pp. 572-88.
  2. ^ Cf. Rowan Williams, 'Eastern Orthodox Theology', in Ford (ed.) The Modern Theologians, pp. 572-88.
  3. ^ Nicholas V. Sakharov (2002). I Love, Therefore I Am: The Theological Legacy of Archimandrite Sophrony. St Vladimir's Seminary Press. p. 235. {{cite book}}: Text "ISBN 0881412368" ignored (help)
  4. ^ What it is to be traditional or traditionalist in contemporary Orthodoxy is a matter over which there are divergent opinions today.[1] [2]
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