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===Theological Ontology=== ===Theological Ontology===


He tried to contribute to the ] of the ], claiming his developments a re based on the work of ] and ] the Confessor. The primary focus of his work was to develop his own ] of personhood derived from an extensive investigation of Greek philosphy, patristic era writings 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 ] of ] is the ] 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 ], or a ]. 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. He worked on ] of the ], claiming his developments a re based on the work of ] and ] the Confessor. The primary focus of his work was to develop his own ] of personhood derived from an extensive investigation of Greek philosphy, patristic era writings 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 ] of ] is the ] 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 ], or a ]. 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.


Bishop Zizioulas has claimed in one of his paper that the philosopher Descartes was an Augustinian monk. Bishop Zizioulas has claimed in one of his paper that the philosopher Descartes was an Augustinian monk.
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Zizioulas' theology had gained some acceptance amongst contemporary generation of ] and ] individuals claiming to be theologians, such as retired ] ] or bishop ]. Zizioulas' views, in regard to the ] ], have been promoted by ] ], and implemented in his own work. Zizioulas' theology had gained some acceptance amongst contemporary generation of ] and ] individuals claiming to be theologians, such as retired ] ] or bishop ]. Zizioulas' views, in regard to the ] ], have been promoted by ] ], and implemented in his own work.


==Traditional Orthodox view of the work of John Zizioulas==
==Assessments of Zizioulas' Thought==
⚫ Although the many are amazed with the works of the John Zizioulas, his thought is not widely accepted amongst the ]. Traditional Orthodox see his view of the personhood, ] and The Church as untraditional, and different from the view of the ], more specifically: ], ] and ] (]).


⚫ In his article titled , by ], writer seeks the differences between patristic theology and theology of the John Zizioulas.
==="Traditionalist" Orthodox Criticisms of Zizioulas===

⚫ Traditional Orthodox see Zizioulas' view of the personhood, ] and The Church as untraditional, and different from the view of the ], more specifically: ], ] and ] (]). For one such example, in which it is claimed that Zizioulas' theology is overly ecumenistic and insufficiently Orthodox, see: Rodoljub Lazic' "Innovatory Theology of Metropolitan Zizioulas" (in Serbian), ATOS - Missionary Center, ] 2002.
⚫ ] in his article touches the work of Aristotle Papanikolaou, who seeks the differences between ] and John Zizioulas on the issue of divine ]. Lossky's work is in ] well established and widely accepted as contemporary synthesis of the patristic theology.


Denial of the representation of the Orthodoxy by John Zizioulas can be found in the article published by the editorial staff of the magazine Italia Ortodossa, a magazine of Orthodox faithful in ]: Denial of the representation of the Orthodoxy by John Zizioulas can be found in the article published by the editorial staff of the magazine Italia Ortodossa, a magazine of Orthodox faithful in ]:


In the book "Innovatory Theology of Metropolitan Zizioulas", by Rodoljub Lazic (In ], ATOS - Missionary Center, ] 2002), writer seeks the differences in the work of the Zizioulas from traditional Orthodoxy. He claims that Zizioulas' ecumenistic orientation had influenced his work and theology.
===Positive Assessments in Greece and Serbia===
Zizioulas' theology has especially been accepted among younger generation of ] and ] theologians, such as retired ] ] or bishop ]. Zizioulas' views, in regard to the ] ] and its creative capacities, have been further developed by ] ] and implemented in understanding ] and ].

===Academic Theological Criticism and Defence===
⚫ In his article titled , ] contests the legitimacy of Zizioulas' use of material taken from the ].

⚫ ] in his article touches the work of Aristotle Papanikolaou, who points to differences between ] and John Zizioulas on the issue of divine ]. Lossky's work is in ] well established and widely accepted as contemporary synthesis of the patristic theology.

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.


==See Also == ==See Also ==

Revision as of 14:19, 16 February 2008

John Zizioulas (born 10 January 1931) is the Eastern Orthodox metropolitan of Pergamon. He is the Chairman of the Academy of Athens.

Bibliography

His major works are Being as Communion (1985, DLT) and the more recent Communion and Otherness (2006, T & T Clark). Also recently published was The Theology of John Zizioulas edited by Douglas Knight (2007, Ashgate).

Academic Education and Career

Metropolitan John's education included a period of study under the Fr. 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 Afanassief, Vladimir Lossky and his teacher Georges Florovsky. Zizioulas has also been significantly influenced by the ascetical theology of Archimandrite Sophrony (Sakharov), 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 Afanassief'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

He worked on theology of the person, claiming his developments a re based on the work of St Irenaeus and St. Maximus the Confessor. The primary focus of his work was to develop his own ontology of personhood derived from an extensive investigation of Greek philosphy, patristic era writings 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.

Bishop Zizioulas has claimed in one of his paper that the philosopher Descartes was an Augustinian monk.

Zizioulas' theology had gained some acceptance amongst contemporary generation of Greek and Serbian individuals claiming to be theologians, such as retired bishop Atanasije Jevtic or bishop Ignjatije Midic. Zizioulas' views, in regard to the human person, have been promoted by Dr. Davor Dzalto, and implemented in his own work.

Traditional Orthodox view of the work of John Zizioulas

Although the many are amazed with the works of the John Zizioulas, his thought is not widely accepted amongst the Orthodox. Traditional Orthodox see his view of the personhood, Holy Trinity and The Church as untraditional, and different from the view of the Early Church Fathers, more specifically: St. Gregory of Nyssa, St. Basil the Great and St. Gregory of Nazianzus (Cappadocian Fathers).

In his article titled Person versus Individual and Other Modern Misreadings of Gregory of Nyssa, by Lucian Turcescu, writer seeks the differences between patristic theology and theology of the John Zizioulas.

Peter J. Leithart in his article Divine Energies and Orthodox Soteriology touches the work of Aristotle Papanikolaou, who seeks the differences between Vladimir Lossky and John Zizioulas on the issue of divine energies. Lossky's work is in Orthodoxy well established and widely accepted as contemporary synthesis of the patristic theology.

Denial of the representation of the Orthodoxy by John Zizioulas can be found in the article published by the editorial staff of the magazine Italia Ortodossa, a magazine of Orthodox faithful in Italy: Is the Theologian Ioannis Zizioulas proclaiming Orthodoxy?

In the book "Innovatory Theology of Metropolitan Zizioulas", by Rodoljub Lazic (In Serbian, ATOS - Missionary Center, Belgrade 2002), writer seeks the differences in the work of the Zizioulas from traditional Orthodoxy. He claims that Zizioulas' ecumenistic orientation had influenced his work and theology.

See Also

Citations

  1. Zizioulas, John (2006-07). "THE THEOLOGICAL APPROACH TO THE ECOLOGICAL PROBLEM". Symposium: Amazon River 2006. Religion, Science & the Environment. Retrieved 2007-12-07. {{cite web}}: Check date values in: |date= (help)

External links

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