John D. Zizioulas, Douglas H. Knight, Katerina Nikolopulu-Lectures in Christian Dogmatics-Bloomsbury...

I John D. ! ZizioulasM EDITED BY D O U G L A S H. K N I G H T

I

h LECTURES IN I CHRISTIAN

DOGMATICS

A16.1 d a r k

LECTURES IN CHRISTIAN DOGMATICS

T h is p a g e in te n tio n a lly le f t b la n k

LECTURES IN CHRISTIAN DOGMATICS

JOHN D. ZIZIOULAS

EDITED BY DOUGLAS KNIGHT

( & l d a r k

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T o m y s tu d e n ts

in th e U n iv e rs itie s

o f E d in b u rg h ,

G lasgow ,

K in g 's C o lle g e L o n d o n

a n d T h e ssa lo n ic a .

CONTENTS

P re face ixIn tro d u c tio n xi

C h a p te r 1D O C TR IN E A S T H E TE A C H IN G O F T H E C H U R C H

I. T h e C h u rc h a n d th e F o rm atio n o f D o c tr in e 11. T h e o lo g y a n d h e rm e n e u tic s 32. T h e p u rp o se o f d o c tr in e 53. S c r ip tu re a n d d o c tr in e 7

II. K now ledge o f G od 91. K now ledge in g e n e ra l 162. K now ledge th ro u g h th e S o n 223. K now ledge th ro u g h P e rso n h o o d 254. K now ledge th ro u g h Faith 33

C h a p te r 2T H E D O C T R IN E O F G O D

I. B eg in n in g s 40II. T h e B e in g o f G o d 47

1. O n e a n d M any 502. That, what and how G o d is 543. A u g u stin e 65

III. T h e o lo g y a n d E conom y 69IV. Filioque 75

C h a p te r 3C REA TIO N A N D SALVATION

I. T h e D o c tr in e o f C rea tio nII. C re a tio n ex nihilo

8388

V l l l Contents

III. T h e S ign ificance o f th e D o c tr in e o f C rea tio n 91IV. T h e Fall 98V. C hristo logy 10 1

VI. Salvation 105VII. C o m m u n io n 115

C h a p te r 4T H E C H U R C H

I. Id e n tity o f th e C h u rch 1 2 0II. G a th e re d C h u rc h 126

III. T h e C h u rc h o f G od 132IV. T h e C h u rc h a s Im ag e o f th e F u tu re 135V. T h e C h u rc h a n d th e C h u rc h e s 139

VI. T h e C h u rc h a ro u n d th e B ishop 145VII. S on a n d Spirit 148

VIII. E schato logy a n d H istory 153IX. R e c e p tio n 161

Index 165

PREFACE

T h e p re s e n t v o lu m e c o n ta in s m ateria l from m y le c tu re s o n C hristian D ogm atics w h ic h w ere given to s tu d e n ts o f theo logy in th e U niversities o f E d in b u rg h (1 9 7 0 -1 9 7 3 ), G lasgow (1 9 7 3 -1 9 8 7 ), L o n d o n (K ings C o llege 1 9 8 4 ,1 9 8 9 -1 9 9 8 ) a n d , fina lly ,T hessa lon ica (1 9 8 4 -1 9 9 8 ) .T h ese le c tu re s w ere ta p e -re c o rd e d by m y s tu d e n ts in T h essa lo n ica a n d widely c ircu la ted . F ro m th is te x t a g ro u p o f y o u n g scho lars in G reece took th e in itia tive to p ro d u c e a n English tra n s la tio n , w hich D ouglas K night has e d ite d to p ro d u c e th e p re se n t vo lum e. I am g ra te fu l to K a te rin a N ik o lo p o u lo u , A n n a N evrozidou , T h o m a s D ritsas a n d th e ir co lleagues a t th e O u tle t f o r D og m atic E n q u ires (O O D E ) w ho p ro d u c e d th e first tex t, a n d also to L iviu B arb u in L o n d o n . As to D ouglas K nigh t, I f in d n o w o rd s to e x p re ss m y a p p re c ia tio n fo r th e h a rd la b o u r a n d , above all, th e en th u s ia sm w ith w hich h e h a s e d ite d th ese lec tu res. T h e In tro d u c tio n h e has p ro v id e d fo r th e b o o k will ce rta in ly be o f h e lp to th e read er.

T h is b o o k d o e s n o t c la im to b e a system atic theology, a n d un lik e m y p rev io u s b o o k s , d o es n o t c o n ta in re fe re n ce s to o th e r a u th o rs , ex cep t to B iblical a n d P a tris tic so u rces . It is w ritten p rim arily fo r u n d e rg ra d u a te s tu d en ts , a lth o u g h I h o p e th a t o th e r th eo lo g ian s m ay f in d it u sefu l too.

O rth o d o x th eo lo g y in o u r tim e m ust o p e ra te in an ecu m en ica l con tex t a n d so in d ia lo g u e w ith o th e r C h ris tian trad itio n s . A n d it c a n n o t take p lace in a c u ltu ra l v acu u m th a t ig n o re s c u r re n t p h ilo so p h ica l trends, a n d it c a n n o t sim ply re p e a t th e tra d itio n s o f th e past. It is u n fo r tu n a te th a t m u c h o f to d a y s O r th o d o x th eo lo g y is in fac t n o th in g b u t h is to ry - a theo lo g ica lly u n c o m m itte d sch o la r c o u ld have d o n e th is k in d o f th eo lo g y ju s t as well o r even better. A lth o u g h th is k in d o f th eo lo g y c la im s to b e fa ith fu l to th e F a th e rs a n d tra d itio n , it is in fac t c o n tra ry to th e m e th o d fo llow ed by th e F a th e rs them selves. F o r th e F a th e rs w orked in c o n s ta n t d ia lo g u e w ith th e in te lle c tu a l tre n d s o f th e ir tim e to in te r p re t th e C h ris tia n fa ith to th e w o rld a ro u n d th em . T h is is p rec ise ly th e task o f O r th o d o x th eo lo g y in o u r tim e too.

X Preface

In th e le c tu re s c o n ta in e d in th is vo lum e C h ris tian d o c tr in e is a p p ro a c h e d a s a tra d itio n tha t co m es to us f ro m th e past b u t w hich is interpreted in a way th a t answ ers th e n e e d s o f h u m a n b e in g s in o u r own tim e, p a rtic u la rly in th e c o n te x t o f W estern c u ltu re . It is an a tte m p t at dogmatic hermeneutics th a t a im s to answ er th is q u es tio n : w hat w o u ld th e F a th e rs say to u s to d a y in re sp o n se to o u r own co n ce rn s , as th e se a re sh a p e d by o u r W estern cu ltu re? In th is a tte m p t fa ith fu ln ess to h isto ry is p re su p p o se d a n d c a re is ta k e n n o t to deviate from it. B u t th is does n o t e x h a u s t o u r p u rp o se w hich is to o ffe r an in te rp re ta tio n r a th e r th an sim ply a re p e tit io n o f C h ris tian d o c tr in e . In th e in sp ire d w ords o f the la te F a th e r G eo rg es Florovsky, th e m essage o f th e F a th e rs m u st be p h ra se d to d ay in such a way as to secu re an ecu m en ica l, a tru ly un iversal ap p e a l. T h is obviously c a n n o t b e ach ieved by any s e n i le re p e titio n o f th e Patristic le tte r . . . servility is a lien b o th to th e B ible a n d to th e F a th e r s . . . . T h e East m u st face a n d m e e t th e ch a llen g es o f th e W est, a n d th e W est p e rh a p s has to pay m o re a tte n tio n to th e legacy o f th e E a s t . . . T h eo lo g ica l tra d itio n m u st b e re in te g ra te d , n o t s im ply su m m e d u p a n d a c c u m u la ted . *T h is neopatristic synthesis, as Florovsky te rm e d it, is th e task to w hich O rth o d o x th eo lo g y is ca lled today.

T h e se le c tu re s a re d e d ic a te d to m y s tu d e n ts in th e U niversities in w h ich they w ere given. F o r th ey a rc th e re su lt o f c o n s ta n t a n d creative d ia lo g u e w ith th e m o v e r th e m an y years o f te a c h in g , f o r w h ich I w holeh earted ly give th an k s a n d g lo ry to th e m erc ifu l G o d , F ather, S on a n d H oly Spirit.

^ M etro p o lita n J o h n (Z izioulas) o f P ergam on

* George Florovsky, T h e legacy and the task o f O rthodox theology', Anglican Theological Revieio, 31 (1949) 65-71.

INTRODUCTION

In th e se le c tu re s o n C h ris tian d o g m atics th e c e le b ra te d O rth o d o x th e o lo g ia n J o h n Z izioulas gives u s a co m p reh en siv e in tro d u c tio n to th e C h ris tian fa ith . H e show s th a t th e C h ris tian d o c tr in e o f G o d is in tim ate ly lin k ed to th e C h u rc h , th e living co m m u n ity th a t is th e e m b o d im e n t o f th e love a n d c o m m u n io n o f G o d . By a r tic u la tin g its fa ith as d o c trin e , th e C h u rc h gives a n a c c o u n t o f this love f o r th e w orld . W ith in th is com m u n io n h u m a n bein g s m ay p a rtic ip a te in th e fr ie n d sh ip s h a re d by th e tr iu n e p e rso n s o f F ather, S on a n d H oly Spirit.

T h e le c tu re s c o m e in fo u r c h a p te rs , d iscussing d o c tr in e , G o d , th e eco n o m y o f G o d fo r m an , a n d th e C h u rc h . Z iziou las n o t o n ly te lls us w h a t th e C h u rc h teach es, b u t also why, a n d w hat d iffe re n c e i t m akes to us. H e lays o u t p ro fo u n d a n d co m p lex ideas w ith g rea t sim plicity, to show us how C h ris tian d o c tr in e in teg ra tes issues o f c o m m u n io n , freed o m a n d p e rso n h o o d . T h e se lec tu res e x p lo re th e re la tio n sh ip o f th e in d iv idua l C h ris tian to o th e r C hristians, a n d so in tro d u c e u s to life a n d d isc ip lesh ip in th e c o m m u n io n o f th e C h u rc h . S ince few o th e r th in k ers a re ab le to show th a t c o m m u n io n a n d fre e d o m a re as fu n d a m e n ta l as th is, a m o re lu c id a n d p ro fo u n d e x p o s itio n o f C h ris tian te a c h in g w ould b e h a rd to find .

I. D o c t r in e

C h ris tian d o c tr in e , w hich is th e te a c h in g o f th e C h u rc h , sets o u t w hat th e C h ris tian c o m m u n ity says in its w o rsh ip o f G o d . T h e C h u rc h teaches us th a t C h ris t is always w ith th e H oly S p irit, a n d th a t h e m ay be know n on ly w ith in th e c o m m u n ity th a t th e S p irit sanctifies fo r th e p u rp o se . C h ris t c a n n o t b e iso la ted o r s e p a ra te d fro m h is p eo p le , so w e have to receive C h ris t from th em . T h e C h ris tian p e o p le e x p e rie n c e th e reality o f th e new c o m m u n io n o p e n e d by Jesu s C h ris t a n d affirm th e tru th o f th e te a c h in g a b o u t th a t c o m m u n io n . T h e C h u rc h d is tin g u ish es its ow n te a c h in g fro m all rival a cco u n ts in o rd e r to p ro te c t this co m m u n io n a n d re-sta te its t ru th c learly fo r e a c h new g n ra tio n .

X ll Introduction

Life w ith in th e c o m m u n io n in itia ted by G od is th e so u rce o f know ledge o f G o d . C o m m u n io n is fu n d a m e n ta l to all know ing, fo r w e have n o re a l know ledge o f a p e rso n as a person u n til we a re in re la tio n sh ip with th e m . W e m ay c o m e to know th em as they o p e n them selves to us, a n d w e o p e n ourselves to th em : s in ce w e d o n o t know w hat any re la tio n sh ip will lead to , th is is to take a risk. R ela tio n sh ip w ith G od also b rin g s u s in to re la tio n sh ip w ith all h is c rea tu res : know ledge o f G od c a n n o t b e m ere ly sp iritu a l o r in te llec tu a l, f o r it is m a d e p re se n t to us th ro u g h all th e m an y p e rso n s w ho m ak e u p th e c o m m u n io n o f th e C h u rch .

II. G o d

T h e d o c tr in e o f G o d sets o u t w hat is rev ea led to th e C h ris tian co m m u nity in th e in c a rn a tio n o f C hrist, re c o rd e d in S c rip tu re a n d c e le b ra ted in its w o rsh ip . W o rsh ip is s im ply th e ack n o w led g em en t th a t G od is G o d a n d th a t w e a re n o t, a n d this ack n o w led g em en t is th e basis o f all fu r th e r know led g e . G o d hits b ro u g h t th e C h u rc h in to b e in g fo r this p u rp o se , a n d h e susta in s it as th e c o m m u n ity th a t is a b le to acknow led g e h im , to g e th e r w ith all his c re a tu re s , a n d to d o so in freed o m .

W h e n we ta lk a b o u t G o d , a n d even m o re w h en w e pray, we re fe r ourse lves to th e F a th e r o f Je su s C hrist. G od is th e p a r tic u la r p e rso n w h o m we m ay know by th e n a m e o f F a th e r. T h e F a th e r beg e ts th e S on a n d se n d s th e Spirit a n d th ey affirm h im as F a th e r, so h e is n ev er F a th e r w ith o u t th em . T h e d iv ine p e rso n s give to o n e a n o th e r a n d receive f ro m o n e a n o th e r , so this T rin ity o f p e rso n s is th e way G o d is w ho h e is.

T h e c o n c e p t o f th e p e rso n e n a b le s us to ex p lica te th e d o c tr in e o f G o d , a n d in p a r tic u la r to p o in t to th e fu n d a m e n ta l im p o rta n c e o f love a n d o f f re e d o m . T h e d o c tr in e o f G o d teach es th a t G o d secu res all u n ity a n d p lu rality , a n d th a t G o d e x te n d s b o th u n ity a n d p lu ra lity to c re a tio n th ro u g h m an k in d .

W h e n th e stress is p u t o n u n ity before p lurality , su ch as w h en G o d has b e e n u n d e rs to o d o n th e basis o f an a lo g ies w ith a n ind iv idual m in d , th e d o c tr in e o f G o d lu rch es b e tw een two m isrep re sen ta tio n s . It is possib le to m is re p re se n t th e u n ity o f G o d in su ch a way th a t G od beco m es an im p erso n a l a n d in co m m u n ica tiv e m o n a d , o r i t is also possib le to misre p re se n t th e p e rso n s as th re e in d e p e n d e n t consc io u sn esses ( g o d s ) in o rd e r to p ro m o te c o m m u n io n ' (w hich is itse lf an ab s tra c tio n ) over th em . T h is is so m e tim es k n ow n as a so c ia l d o c tr in e o f th e Trinity.

Introduction X l l l

S uch a c c o u n ts o f th e d o c tr in e ig n o re th e way th e p e rso n s freely o rd e r them selves to th e F ather. T h e re is a n o r d e r in G o d , in w hich th e F a th e r is first a n d last, b ecau se all th e p e rso n s so o r d e r them selves to o n e a n o th e r . T h e F a th e r is th e s in g le so u rce from w h o m th e p e rso n s o f G od co m e , a n d c o n se q u e n tly h e is th e s in g le so u rc e o f all th a t is. Freely th e F a th e r loves a n d b eg e ts th e S o n , a n d is loved a n d w o rsh ip p e d by h im , a n d loves th e S p irit w ho p ro ceed s from h im a n d g lo rifies h im th ro u g h th e Son . T h e F a th e r is n e v e r w ith o u t th e S on a n d H oly Spirit: th e ir m u tu a l d e fe re n c e co n firm s th e o rd e r a n d e te rn a l u n ity th a t is th e free ac t o f th e p e rso n s o f G od.

It is e a s ie r to see how th e p e rso n s o f G o d o rd e r them selves to o n e a n o th e r w h en w e e x a m in e how G o d acts fo r us. T h e S on a n d th e Spirit d o th e F a th e r s w ork, a n d th ey p re se n t th e ir w ork to th e F a th e r f o r his app rova l. T h e S on re g a rd s u s as his ow n b o d y a n d p re s e n ts us to th e F a th e r as th o u g h w e, a n d all c re a tio n , w ere in te g ra l to him self. C h ris t ra ises us co n tin u a lly to G od, a n d h e will p re se n t u s to G od finally an d , b ecau se th e F a th e r receives u s from h im , o u r ex is ten ce is a ffirm ed . O nly G o d , w ho is fre e a n d d o cs n o t seek o u r re c o g n itio n fo r h im self, can tru ly give us re c o g n itio n a n d so estab lish w ho w e a re . T h e H oly Spirit b in d s us to C h ris t, so th a t th e S o n s ack n o w led g em en t o f G o d becom es o u r ac t o f ack n o w le d g e m en t too ; h is w o rsh ip bcco m cs o u r w o rsh ip , a n d issues in o u r tru th fu l a p p re c ia tio n a n d know ledge o f all G o d s c rea tio n . It is finally d u e to its re c e p tio n a n d ack n o w led g em en t by th e F a th e r th a t an y th in g h a s th e id en tity a n d ex is ten ce th a t i t has.

Z izioulas show s us how th e C h u rc h le a rn e d how to avoid ex p lan ations th a t re s tr ic te d th e freed o m o f G od. T h e C h u rc h in sisted th a t it is G o d w ho m ak es h im se lf know n to us: th e t r u e G od, th e F ather, has m ad e h im se lf k n o w n in th e Son . H e in itia te d th e w hole p lan o f o u r c rea tio n a n d re d e m p tio n , so we a re th e o u tc o m e o f his ac t o f love, a n d in love h e will re co g n ise us. B ecause G o d affirm s o u r know ledge o f h im , g a in e d th ro u g h C h ris t a n d th e te a c h in g o f th e C h u rc h , we d o in d e e d k n o w th e o th erw ise u n k n o w ab le G od; th e re su lt is th a t o u r know ledge o f c re a tio n is re liab le a n d th e possibility o f all o u r sc ience is secure .

I f G o d h a d n o t rev ea led h im self, o u r id e n tity w ould b e in crisis. We w ould have to c re a te a n id en tity o f o u r ow n, b u t we w o u ld b e u n a b le to d o so. W h e n w e a rc ab le to acknow ledge th a t G od reveals h im se lf in C h ris t w e have n o n e e d to assert o r ex a lt ourselves over o n e a n o th e r o r in any o th e r way to a tte m p t to fill G o d s p lace . O n e in fe re n c e is that, th o u g h we m ay have rea l know ledge o f o th e r p e o p le , we c a n n o t know th e m o r m a s te r th em utterly , b ecau se they b e lo n g p rim arily n o t to

XIV Introduction

us, b u t to G o d . T h e d o c tr in e o f G od gives us th e tru th o f m an , b u t it c a n n o t b e a b s tra c te d fro m th e tru th a b o u t G o d a n d tu rn e d in to a th eo ry a b o u t m a n a lo n e . G o d is know able on ly to th e e x te n t h e m ak es h im se lf know n, a n d th is is tru e also of m an , th e c re a tu re o f G o d . T h e se c re t o f b e in g h u m a n , is h id d e n w ith G o d , a n d on ly in c o m m u n io n w ith him , can we b e h u m a n , to g e th e r w ith o th e r h u m a n s . T h e assessm en t o f G od is th a t w e, a lo n g w ith re s t o f th e w orld , a re w o rth w aiting for, a n d th e ex is ten ce o f th e C h u rc h is th e d e m o n s tra tio n tha t th is rem ain s G o d s g o o d ju d g m e n t . G o d is n o t th re a te n e d by th e ex is ten ce o f an y th in g , since it is by h is will th a t an y th in g co m es in to ex istence . H e is fre e to love a n d co n firm all his c re a tu re s w ith o u t lim it, a n d in love h e ex ten d s his f reed o m to us, so th a t in C h ris t we a rc a b le to give each c re a tu re o u r re c o g n itio n , a n d to say th a t all th e w orks o f G o d , even th o se th a t seem d a rk es t to us, a re good . T h is is th e s ig n ifican ce o f th e C h ris tian d o c tr in e o f G o d fo r us.

How ever, w h e n th e c o n tr ib u tio n o f th e C h u rc h is left o n o n e side, th e W estern p h ilo so p h ic a l tra d itio n takes us in a d if fe re n t d ire c tio n . We assum e th a t o th e r p e o p le a rc a th re a t to us, a n d th a t w e have to assert ourselves ag a in s t th em . F ea r takes th e p lace o f love in o u r a c c o u n t o f th e social a n d n a tu ra l w orlds. I f w e d e f in e o u r f re e d o m w ith o u t refere n c e to love, we m ay believe th a t w e have to m ake ourse lves free by se p a ra tin g ourse lves fro m o th e rs o n th e o n e h a n d , a n d fro m o u r e m b o d im e n t in n a tu re o n th e o th e r . T h e C h u rc h insists tha t love, a lo n g w ith all fo rm s o f fellow ship a n d society, is essen tia l to any ac c o u n t o f h u m a n b e in g . F reed o m a n d c o m m u n io n a re b o th fu n d a m e n ta l. W ith o u t a co n c e p t o f p e rso n , e i th e r c o m m u n io n is g iven u n d u e w e igh t over fre e d o m , o r f re e d o m o v e r co m m u n io n .

W h e n it is d isc ip lin e d by all C h ris tian d o c tr in e , th e c o n c e p t o f perso n d e te rm in e s th a t c o m m u n io n a n d fre e d o m a re equa lly im p o rta n t. T h e re su lt is th a t w e a rc n o t te m p te d to believe th a t being is p r io r to persons, o r th a t th e q u e s tio n w hat? is m o re fu n d a m e n ta l th a n th e q u e s tio n w ho? P e rso n s a re n o t an a f te r th o u g h t in th e g re a t o rd e r o f b e in g , a n d o n ly a p e rso n h a s th e freed o m to re sp o n d to love w ith love.

Z izioulas show s us th a t it is n o t e n o u g h just to say w h a t th e C hristian d o c tr in e o f G o d is, b u t we a lso have to d e m o n s tra te its u n d e rly in g logic, so we c a n c learly d iffe re n tia te it from all th a t it is n o t saying. O n e im p lica tio n o f th e d o c tr in e o f G od is th a t, in G o d , o n e is n o t p r io r to m an y , a n d u n ity is n o t p r io r to p lurality . T h is s in g le in s ig h t has h u g e ram ifica tions. H u m a n freed o m a n d th e ind iv idual p e rso n a re ju s t as fu n d a m e n ta l a s ex is ten ce itself. W h en u n ity is p laced b e fo re p lurality ,

Introduction xv

ind iv idua ls a r e se t b e fo re society: th e n society' m u s t c o n tro l th e ind iv idual to p re v e n t h im d estro y in g society, a n d th e in d iv idua l has to asse rt h im se lf a g a in s t society to estab lish his freed o m .

A se c o n d re su lt o f this a ssu m p tio n th a t u n ity is m o re p rim a l than p lu ra lity is th e possibility th a t p lu ra lity will ev en tua lly co llapse back in to unity. T h e n th e p ro fu s io n o f c re a tu re s a n d p e rso n s th a t m ak e u p this w o rld w ould d is a p p e a r a n d it w ould b e as th o u g h c re a tio n h a d n ev er b e e n . H ow ever, th e log ic o f th e C h ris tian d o c tr in e o f G o d suggests th a t d iversity is n o t tem p o rary , a n d th a t th e un iversa l a n d co llective will n o t overw helm th e p a rticu la rity o f any sing le entity . A w orld fu ll o f p a r tic u la r th in g s a n d u n iq u e p e o p le will e n d u re ag a in s t all th rea ts to its ex is ten ce . P e rso n ' is th e c o n c e p t th a t h o ld s to g e th e r th e se th re e fu n d a m en ta l c o n c e p ts o f being, communion a n d freedom, a n d w hich establishes th a t p lu ra lity is n o t s u b o rd in a te to unity.

In th e te a c h in g o f th e C h u rc h , all h u m a n p e rso n s ex ist w ith in o n e p e rso n - C h ris t. T h is p a r tic u la r p e rso n gives ro o m to a m u ltitu d e w ithou t lim it, a n d allow s th e m to d iscover each o th e r a n d to flo u rish . S ince C h ris t rece ives h is id en tity en tire ly from th e F a th e r h e d o cs n o t n e e d th e re c o g n itio n o f c re a te d p e rso n s f o r him self: h e is a b le to b e th e o th e r , w ho c a n freely acknow ledge w hat is n o t him self, a n d give each c re a te d p e rso n th e co n firm a tio n th a t e stab lishes th e ir identity . H e is a b le to b e th e p e rs o n o f h u m a n ity b ec a u se th e F a th e r s acknow ledg e m e n t o f h im m ak es h im m o re th a n h u m an ity : h e is th e p e rso n in w h o m all c re a te d p e rso n s m ay tru ly b e persons.

G od loves u s f o r ourselves. H e c a n rece ive u s b ecau se it was h e w ho in itia te d th e p ro je c t o f c re a tio n a n d ca lle d us in to b e in g in th e first p lace . H e has th e a u th o rity to ackn o w led g e us, a n d th a t will satisfy us th a t we a re rig h tly id en tified a n d o u r ex is ten ce is finally secu red . W hen we c o m e to h im , w e will know th a t we exist b ecause h e invites us to , a n d th a t th is is all th e ju s tif ic a tio n th a t is n eed ed .

T h e Son o f G od, w ho is e te rn a lly this d iv ine p e rso n , has assum ed h u m a n n a tu re . In C hrist, h u m a n life is ra ise d to p a rtic ip a te in th e life o f G o d , a n d to b e c o m e fre e a n d G od-like, th e likeness o f G o d '. O n ly w hen w e a re to g e th e r w ith G od m ay we b e to g e th e r w ith all o th e r h u m an bein g s a n d so b e p ro p e rly h u m an . C h ris t d o e s n o t d e s ire to b e know n a p a r t from h is body, th a t is, a p a r t fro m us. B ecause th e F a th e r receives h im to g e th e r w ith th is body, m a d e u p o f all w hom th e Spirit has u n ited to C hrist, th e w h o le h u m a n race is o n e , in re la tio n sh ip w ith G o d . T h e C h ris tian d o c tr in e o f G od b rin g s w ith i t th e m o st so p h is tic a ted a n d fu n d am en ta lly positive te a c h in g a b o u t m an.

XVI Introduction

T h e E c o n o m y

Zizioulas b rin g s th e d o c tr in e s o f c re a tio n a n d in c a rn a tio n to g e th e r u n d e r th e h e a d in g o f th e w ork, o r eco n o m y , o f G od fo r m an . H is d iscussion o f G o d s c o m in g to m an b rin g s d ram a tic new c larity to th e d o c tr in e s o f sa lvation a n d c re a tio n , a n d to th e re la tio n sh ip o f m an to th e n a tu ra l w orld .

S ince it is n o t th e so u rce o f its ow n life, c re a tio n has n o m ean s o f su s ta in in g itself. I t cam e fro m n o th in g a n d rem ain s liab le to dissolve b ack in to it. A ll c re a te d th in g s, le ft to them selves, te n d to b re a k a p a rt a n d d rif t tow ards iso la tion , d isso lu tion a n d ev en tu a l d e a th . A w are of his vulnerability , m a n is fea rfu l, a n d fe a r m akes h im a m iser) ' to h im se lf a n d a te r r o r to his fellow c re a tu re s . 1 le n e e d s to b e lib e ra ted b o th fro m th e co n fin es o f n a tu re a n d from th e fe a r w hich d rives h im to d e v o u r his fellow m en .

If th e w o rld is to live, d e a th m u st b e o v erco m e. B ut on ly a re la tio n sh ip o f love, fre e ly w illed o n b o th sides, can o v erco m e th e co n stra in ts on o u r life, in c lu d in g th e u ltim a te lim it th a t is d e a th . C re a te d bein g s a re safe f ro m d e a th as lo n g as th ey a rc in c o m m u n io n w ith th e life that, b e in g u n c re a te d , h a s n o lim it. M an is m a d e fo r re la tio n sh ip w ith G od, w ho always in te n d e d to b e w ith m a n , a n d in te n d e d th a t m an sh o u ld know th is a n d b e g lad o f it. F rom th e first, G od m e a n t to b e in c a rn a te fo r m an : h a d h e n o t fa llen , m an w o u ld have b e e n tra n sfo rm e d in c re m enta lly in to C h ris t, th a t is, man-with-God.

M an w as g iv en th e fre e d o m o f G o d to d e c id e freely, a n d o n b e h a lf o f all c re a tio n , fo r p a rtic ip a tio n in th e c o m m u n io n a n d life o f G od. B ecause all c re a tio n m ak es u p his body, m a te ria lity p a rtic ip a te s in m a n s d ec ision . M an u n ite s c re a te d m ateria lity to th e c o m m u n io n o f G od th a t o v erco m es all lim its a n d so secu res c re a tio n s c o n tin u e d life. C hrist is th e o n e w h o is ab le to es tab lish a n d su s ta in re la tio n sh ip w ith all m e n , a n d b rin g s each in to re la tio n sh ip w ith all o th e rs , a n d u n ite s w ith in h im se lf all c re a tio n to G o d . H e is th e tru th o f m an a n d c re a tio n , susta in e d th ro u g h all lim its by th e inv incib le c o m m u n io n o f G od.

A lth o u g h C h r is t is th e w h o le reality o f h u m a n b e in g , h e d o cs n o t fo rce h im se lf u p o n us, b u t a p p e a rs am o n g s t us as o n e p e rso n am o n g st o th e rs , a n d s o as so m e o n e we c a n re je c t o r a ccep t as we like. W e can w ith h o ld o u r ack n o w led g em en t o f h im or, in fa ith , w e c a n reco g n ise h im fo r w ho h e is. W h en wc c o n c e d e C h ris t his o th e rn e ss , a n d acknow led g e th a t h e sh a re s th e fre e d o m o f G o d , th is o p e n s th e possibility th a t w e u n d e rs ta n d th a t all p e rso n s a rc d if fe re n t fro m u s , n o t our c rea tu res

Introduction XVI1

b u t c re a tu re s o f God. As w e c o n c e d e th e o th e rn e ss a n d freed o m o f every h u m a n b e in g 'we gain o u r ow n tru e fre e d o m .

T h e C h u r c h

In th e fo u rth p a r t o f th ese lec tu res Zizioulas tu rn s to th e C h u rc h . T h e C h u rc h is th e c o m m u n io n a n d love o f G od tru ly p re se n t to us, and fro m it all h u m a n fellow ship a n d society flow. By b r in g in g us in to his fellow ship , G o d en ab les u s to pass b ey o n d th e lim its g iven by o u r crea- tu re lin ess a n d e n te r fellow ship w ith o n e a n o th e r . S ince this co m m u n io n can n e v e r b e e x h a u s te d , th e C h u rc h c a n n o t b e d iv id ed , c o m p re h e n d e d o r th r e a te n e d by any c re a te d th in g . In sp e llin g o u t th is co m m u n io n Z izioulas d ea ls w ith d isc ip le sh ip , san c tifica tio n , th e g a th e re d co m m u nity, th e E u ch a ris t, eschato logy , o rd e r a n d h ierarchy , sc rip tu re a n d w o rsh ip a n d re la tio n s betwre c n c h u rc h e s . H e show s us ag a in th a t p lu ra lity is as fu n d a m e n ta l as un ity : th e c o m p le m e n ta rity o f d is tin c tio n and un ity is d e v e lo p e d th ro u g h every p a rt o f his a c c o u n t, w hich h e se ts ou t to g e th e r w ith his a c c o u n t o f C h ris t a n d th e H oly Spirit.

T h ro u g h c e n tu r ie s o f d e b a te , th e C h u rc h d ev e lo p ed a th eo lo g y o f th e g a th e re d c o m m u n ity a n d o f th e g row th o f th e ind iv idual C hristian . T h ro u g h disci p lcsh ip , each o f us p u rif ie d o f o u r agg ression a n d tu rn e d o u tw ard s tow ards o th e rs , so th e C h ris tian is tra n sfo rm e d fro m o n e d e g re e o f C hrist-likeness to a n o th e r , f ro m p a rtia l to w hole a n d p e rfec t, a n d so m ad e a ca th o lic p e rso n .

L eft to ou rse lves, how ever, we sep a ra te ourselves fro m o n e a n o th e r a n d a tte m p t to estab lish o u r ow n rival k in g d o m s a n d so d iv ide th e w orld betw een us, so th a t cach p a r t h o ld s o u t ag a in s t all o th e rs . N o n e o f u s is ab le to le t o th e r p e o p le b e tru ly d iffe re n t from h im self; o u r in a d e q u a te love m ean s a fa ilu re o f o th e rn e ss . O u r p a rtia l k ing d o m s a re p rem ised o n th e e x c lu s io n o f som e, a n d th u s o u r k in g d o m s a rc n o t th e k ingdom o f God. W ith o u t th e C h u rc h , th e w'orld a ttem p ts to close dow n o f th e o th e rn e ss o f o th e rs ; in p a r tic u la r it a tte m p ts to su b o rn th e C h u rc h a n d to re d u c e th e d iffe re n c e betw een C h u rc h a n d w orld . B ut b ecau se it is th e ac t o f G o d , th e C h u rc h will n e v e r b e assim ila ted , th e d is tinc tion b e tw een C h u rc h a n d w orld will re m a in , a n d th e C h u rc h will c o n tin u e to baffle th e u n re c o n c ile d w orld.

T h e C h u rc h , w h ich is a sing le assem bly m ad e u p o f all C h ris ts p e o p le , is th e e m b o d im e n t o f th e ren ew al a n d re d e m p tio n o f c rea tio n . It in c lu d es th o se w ho, fo r us, a r e in th e past o r in th e fu tu re . E ach local g a th e r in g o f C h r is ts p e o p le is th a t c o m p le te assem bly, d iffiden tly m ak-

XVI11 Introduction

in g p re se n t to u s w h a t will on ly b e finally c o m p le te at th e fu lf ilm e n t o f all ages. B u t it will be o u r fu tu re on ly b ec a u se we d e s ire th a t it b e so a n d a re read y to recc ivc a n d love all w h o m C h ris t has in s to re fo r us.

W ith in f in ite pow er, C h ris t su sta in s his b o d y so th a t it resists all c o n tra ry voices, a n d re m a in s u n if ied , a n d w ith in fin ite p a tie n c e h e calls all h u m a n ity in to reco n c ilia tio n in th is b o d y so th a t n o p a r t is any lo n g e r a t w ar w ith a n y o th e r. T h e u n ity a n d o rd e r o f th is assem bly can b e seen in th e way th a t its m em b ers o r d e r them selves to o n e a n o th e r in love. T h e fellow ship o f G od c re a te s in th e E u ch a ris t th a t m u tu a l d e fe re n ce th a t b rin g s d o w n th e w alls b e tw een c re a tu re s a n d in itia tes reco n c ilia tion a n d g o o d o r d e r w ith in h u m a n history. As all k in g d o m s a n d all tim es a rc re c o n c ile d in th e body o f C hrist, w e will cease to assert ourselves aga in st all o th e rs , a n d th e w orld will n o lo n g b e a p lace o f w a n in g cam ps: th e c o m m u n io n o f G o d w hich is in h ea v e n ' will b e c o m e th e t r u th o n e a r th .

T h e S o n a n d t h e S p i r i t

T h e H oly S p irit g lo rifies C h ris t a n d is always w ith h im . T h e Spirit g lorifies h im b o th by d is tin g u ish in g C h ris t fro m all o th e rs , a n d by u n itin g all o th e rs to h im as m e m b e rs o f h is body. C h ris t c a n n o t b e iso la ted o r s e p a ra te d f ro m th e w hole p e o p le o f G o d , w h o m h e re g a rd s as his ow n glory, so w e c a n n o t k n o w je su s C h ris t ( th e o n e ) w ith o u t s im u ltan e ously ack n o w led g in g his co m m u n ity ( th e m an y ). H e c a n n o t b e know n as C h ris t o u ts id e th a t b o d y w h ich th e H oly Spirit sanctifies, o r a p a r t fro m its sain ts a n d tea c h e rs w h o m th e H oly S p ir it has p ressed in to o u r service. W e c a n know C h ris t on ly th ro u g h th e life o f th e C h u rc h , its w orsh ip , sa c ra m e n ts , tra d itio n , gifts a n d offices.

T h e S p irit s itu a te s us in C h ris t. T h e sam e Spirit w ho m akes C hrist indivisible a n d u n assa ilab le also m akes each o f us ind iv isib le in h im . C h ris t is th e p e rs o n , w hich is to say, th e fu n d a m e n ta l u n it, in w hom w e m ay b e c o m e p e rso n s w ho c a n n e v e r b e b ro k e n in to any sm alle r co n stitu en ts . C h r is t a n d th e S p ir it to g e th e r a rc re sp o n sib le n o t on ly for o u r unity, b u t a lso fo r all th e d is tin c tio n s th a t m akes u s d if fe re n t from o n e a n o th e r . H e d iffe ren tia te s us fro m o n e a n o th e r , es tab lish in g us as u n iq u e a n d ir re p la c ea b le p a rticu la rs , so e a c h h u m a n b e in g will b e c o m e ca th o lic , a n o in te d w ith th e w hole p lu ra lity o f C h ris t. C hrist m akes his p e o p le o n e indivisible w hole , a n d th e C h u rc h is th is fu tu re w hole , m a k in g itse lf p re se n t to us in tim e. G o d sen d s u s in s ta lm en ts o f this w h o le w h ich m ake it public ly p re s e n t w ith in th e w orld , in th e form o f th e g a th e re d c o m m u n io n o f th is p eo p le . G o d d o es n o t le t th e w orld

Introduction XIX

co m e to re s t u n til it co m es to g e th e r in to th e k in g d o m o f G o d . T h e kingd o m o f G o d in te r ru p ts th e w o rld s c la im to b e self-sufficient o r com p le te , a n d th e E u c h a ris t is th e fo rm th a t th is in te r ru p tio n takes. T h e E u ch a ris t p re v e n ts th e p a rts , o f w hich th e p re se n t w orld is m a d e up , fro m p re m a tu re ly d e te rm in in g them selves against th e m u c h la rg e r w h o le th a t is p ro m ise d a n d th e re fo re still to com e.

Je su s C h ris t co m es to us a c c o m p a n ied by th e e n tire co m p an y o f his p eo p le : we c a n n o t have h im w ith o u t receiv ing th em too . C h ris t has an u n b re a k a b le p e rso n -to -p e rso n re la tio n sh ip w ith each m e m b e r o f this com pany, so th a t , th ro u g h h im , e a c h o f u s is re la ted to all o f this vast assembly. T h e C h ris tian p e o p le a r ra n g e them selves a ro u n d th e apostles a n d a ll th e ir successors, w h o as w itnesses o f th e re su rre c tio n , a re them selves g a th e re d a ro u n d C hrist. T h e way th e C h u rc h s ta tions itse lf a ro u n d th e se w itnesses m akes th e C h u rc h a n im ag e tha t will n o t c h a n g e u n til C h ris t, w ho is its o rig in a l, re tu rn s . T h e k in g d o m o f G o d is th e g o o d -o rd e rin g o f all th in g s a ro u n d C hrist, a n d th e C h u rc h is its p u b lic im age.

G o d in te n d s th a t we b e fre e a n d his im ita tio n to freed o m is w h a t th e fu tu re is. I f th e fu tu re w ere fixed o r necessary , i t w ould n o t b e fu ture , b u t sim ply m o re o f th e p re se n t. N o fu tu re can b e fo isted o n us. W e can on ly b e sa id to b e bein g s w ith a fu tu re if we b e c o m e , a n d rem a in , free: w e m u st b e w illing c o n tr ib u to rs to it, fo r o u r id en tity will n o t b e d e c id e d w ith o u t o u r c o lla b o ra tio n . T h e fu tu re is th e inv ita tio n C h ris t issues to u s to sh a re life w ith h im a n d w ith all his p eo p le . I f G od w ere a un iversally m an ife s t a n d in escap ab le fact it w ould m ak e fre e d o m im possible. So G o d w ith h o ld s his glory, so th a t th a t it is mystery, revealed a n d know n on ly in faith . In th is fa ith w e look fo r th e re su rre c tio n th a t will m ak e his body, a n d his glory, co m p le te .

But it is n o t e n o u g h tha t C h ris t gives us o u r identity , b u t w e m u s t also take it u p . O u r id en tity beco m es tru ly o u rs as w e love h im a n d love his p e o p le as o u r ow n. C h ris t d o es n o t re g a rd h im se lf as c o m p le te w ithou t us, so h e w aits fo r us; th e sain ts a n d w h o le c o m m u n io n wait fo r us with h im , a n d so w c m u st a lso w ait fo r cach o th e r. O u r lives a rc th e re fo re p a r t o f a p ro cess a n d a history , e n a b le d by th e H oly S p irit w h ich , b ecause we m u st all p a rtic ip a te in it, u n fo ld s th ro u g h tim e. W aiting f o r o th e r p e o p le is w h a t tim e is.

In th e p ray ers o f th e E u ch a ris t we ask G od to give us all w h o m we a re w aiting for, a lo n g with all th e g race to receive th em , a n d so m ak e this b o d y c o m p le te . W c m o u rn fo r th o se w ho a rc n o t yet p re se n t, fo r th e ir ab sen ce m e a n s th a t w e a re n o t yet p re se n t as w e w an t to b e . T h e w hole C hrist, a n d o u r ow n very b e in g , is w aiting fo r th em . C h ris t calls us a n d

XX Introduction

listens fo r us, a n d reg a rd less o f how lo n g it takes, w aits fo r each p a rticu la r p e rs o n to h e a r a n d answ er in fre e d o m . H ow ever d e e p we have b e e n b u rie d , h e h e a rs us, a n d can u n c o v e r a n d re s to re us. H e is a b le to w rest us o u t o f o n e a n o th e r s g ra sp , tell us a p a r t fro m all o th e r p e rso n s a n d co n firm w ho we a re . As c re a tu re s , w e a re divisible by tim e a n d so loca ted by it, so we p re se n tly see th e b o d y o f C h ris t s tru n g o u t across tim e , like s trag g le rs in a race, its u n ity h id d e n fro m us. B u t tim e c a n n o t u ltim ate ly d iv id e th is body: th o u g h ev en ts ch a fe away, they will n ev er p revail ag a in s t it, b u t o n ly serve to purify th is body u n til it is finally rev ea led as e te rn a l a n d indivisib le. B ecause it is th e c o m m u n io n o f G od, th e C h u rc h will s ta n d fo rever: now th e m u tu a l love o f its m em b ers d e m o n s tra te s its u n d e fe a te d g o o d o rd e r a t every E ucharist.

T h e re s u r re c tio n will b rin g us face to face w ith all m e n . T h e re su rre c tion th a t ra ises us to G o d will also ra ise to th em , a n d th e m to us, so that w e will rece ive C h ris t to g e th e r w ith all w h o m h e b rin g s w ith h im . H e now se n d s us a ll th ese p e o p le ah e a d o f h im to us, so we m ay receive him by le a rn in g to rece ive them .

O u i re su rre c tio n , im p e rcep tib ly u n d e m a y s in ce o u r b ap tism , c o n sists in m e e tin g th ese sain ts w ho a lread y m ak e u p th e g lo rified body o f Je su s C hrist. T h e E u ch aris t, w h ich is th e u n io n o f G o d w ith m an tak ing p lace b e fo re u s , is g a th e r in g u s to g e th e r a n d m ak in g us fully p re se n t a n d availab le to o n e a n o th e r a t last.

E u c h a r i s t

In each p lace th a t it m eets, th e C h u rc h is th e ev id en ce th a t C h ris t is d raw in g all m en to him self, b r in g in g each in to c o n n e c tio n with all. T h is fu tu re a n d fina l assem bly m akes itself p re se n t to th e p re se n t w o rld in th is h id d e n fo rm o f th e C h u rc h . In th e E u c h a ris t each c h u rc h in te rc e d e s fo r its own locality, sp eak in g o n its b e h a lf to G o d . E ach C h ris tia n prays fo r th o se m em b ers o f his ow n fam ily and society, past a n d p re se n t, a n d th ro u g h th ese p ray ers they b e c o m e p rese n t in this assem bly: in C h ris t w c a re th e p re se n c e o f p e rso n s o th e r th an ourselves.

T h e C h u rc h p a rtic ip a te s in th e m anyness o f C h ris t, a n d passes his p lu ra lity o n to th e w orld . T h e w h o le C h u rc h receives th e diversity o f th e p e o p le o f C h r is t fro m each o f th e m an y local ch u rch es . T h e w hole C h u rc h passes o n th e ho liness o f C h ris t to each local c h u rc h , so that C h ris ts ind iv isib le u n ity is p re se n t in each p a rt o f th e w orld , to re c o n cile a n d d raw it in to h is body. T h e C h u rc h su p p lie s th e w orld s im u ltan e ously with b o th un ity a n d p lu rality , id e n tity a n d d iffe ren ce . W ith o u t th e

Introduction xxi

C h u rc h , p re s e n t in ever)' p a rt o f th e w orld a n d m ak in g ever)' p a r t o f th e w orld p re se n t in its p ray ers , b o th th e u n ity a n d diversity o f th e w orld , a n d so its very ex is ten ce , w o u ld b e in d o u b t.

C h ris ts p e o p le em b o d y c re a tio n . Each o f th e b o d ie s w hich m ak e us visible a n d p re s e n t to o n e a n o th e r , c o n s titu te d o f all th e veg e tab le a n d an im a l b o d ie s we co n su m e, is itse lf a g a th e r in g o f th e m a te ria l e lem en ts o f c rea tio n . E ach o f u s em b o d ie s a p a r tic u la r p a r t o f th e e a r th , so c re a tio n ex ists w ith in th e body, o r as th e body, o f e a c h m e m b e r o f C h ris ts assem bly. C rea tio n lives in a n d th ro u g h u s , ju s t as m u c h as wc live in it. In C h r is t we a re th e p e rs o n o f c re a tio n , th e indivisib le un ity th a t p re se rv es c re a tio n im m u n e fro m tim e a n d d e a th . In th e E ucharist, m a te ria l c r a tio n is a b le to s in g th e praises o f G o d a n d so p a rtic ip a te th ro u g h u s in th e freed o m o f G od.

S ince C h ris t c lo th es h im se lf w ith h is p eo p le , in h im all p e rso n s a n d all m a te r ia l c re a tio n a re fo rev e r p re se n t w ith G od. In h is liturgy' to G o d a n d se rv ice to m a n , C h ris t u n ite s all c re a tio n w ith G od. T h is w ork o f b r in g in g th e se m a n y in to o n e , is w hat is g o in g o n in th e grea t cu ch aris tic p ra y e r o f o ffe rin g , th e anaphora. F o r th e b e n e f it o f th e w orld , th e sain ts w h o a re a ssem bled b e h in d C h ris t p a rtic ip a te pub lic ly in his office o f ra is in g a n d em b o d y in g th e w orld to G o d . As C h ris t a n d his b o d y sp e a k f o r i t a n d p re se n t it to G od, c re a tio n s divisions d isappear, th e re is re c o n c ilia tio n b e tw een th e social a n d th e n a tu ra l w orlds, a n d so we a re a b le to live w ith , r a th e r th a n ag a in st, th e o rd e r o f c re a tio n . .As th e E u ch a ris t is th e reco n c ilia tio n o f m in d a n d body, in te llec t a n d m ate ria lity, so th e C h u rc h is th e u n io n o f n a tu re in h u m a n ity a n d n a tu re , a n d freed o m c o m e to c rea tio n .

C a t h o l i c i t y

C o m m u n io n involves p e rso n s w ho a re d if fe re n t from o n e a n o th e r. T h e p re se rv a tio n o f th e d istinc tiveness a n d o th e rn e ss o f each o f these p e rso n s re q u ire s o r d e r a n d au tho rity . T h e d is tin c tio n s in c o rp o ra te d a n d a ffirm ed w ith in th e body o f C h ris t a rc p ro te c te d by offices w ithin th e C h u rc h . C h ris t sanctifies specific o ffice-ho lders in th e b o d y in o rd e r to serve us a n d d o us g o o d : they e n s u re th a t we d o n o t fo rm in to na rro w er, less to le ra n t g ro u p s; th e ir d isc ip lin e en ab les u s to a ccep t th e o rd e r in g o f th e w hole ca th o lic b o d y w ith in w h ich all d iffe ren ces a re e s tab lish ed a n d e n a b le d to flo u rish . J u s t as th e w hole C h u rc h is u n d e r th e d isc ip lin e g iven by C h ris t, each c o n g re g a tio n is u n d e r th e d isc ip line o f th e w h o le C h u rc h , w orldw ide a n d o f all g en e ra tio n s . T h u s th e re is n o gap b e tw een th e local a n d un iversa l c h u rc h e s , o r b e tw een th e p e o p le

XXII Introduction

a n d th e in s titu tio n s of th e C h u rc h : all m u st d e m o n s tra te th e sim ple t r u th th a t we a r e o rd e re d to o n e a n o th e r , a n d m ad e finally d is tin c t from o n e a n o th e r , in C hrist.

J u s t as n o d isc ip le is u n d e r h is ow n au th o rity , n o c h u rc h can o rd a in its ow n lead e rs , b u t m u st receive th e m fro m th e w hole C h u rc h . C om m u n io n consists in rece iv in g ap ostles, to g e th e r w ith th e i r te ach in g a n d th e ir d isc ip lin e , from o th e r p a rts o f th e C h u rc h , a n d in se n d in g th e m to o th e r p a r ts o f th e c h u rc h . By g iv ing a n d tak in g in th is way, each c h u rc h exists in re la tio n sh ip s w ith o th e r c h u rc h e s a n d is p a r t o f th e w hole ca th o lic body. E ach o f th ese apostles re p re se n ts th e oversigh t o f th e w h o le C h u rc h fo r this p a r tic u la r c h u rc h ; each ov ersee r b rin g s to each c h u rc h th e d e p o s it o f fa ith fo u n d g o o d by th e lo n g h isto rica l ex p e rie n c e o f th e C h u rc h as a w hole. E ach co m m u n ity m u st receive this ov ersee r a n d his d isc ip lin e willingly, as a gift from th e w hole body. T h ro u g h m u tu a l su b o rd in a tio n in love wre receive th e sh a p in g o f th e w h o le C h ris t a s it co m es to u s fro m th e w hole C h u rch .

E ach c h u rc h p a rtic ip a te s in th e o n e ca th o lic C h u rc h by se n d in g a n d receiv ing apostles. A ny c o m m u n ity th a t d o cs n o t receive th ese apostles a n d th e i r gifts fro m th e re s t o f th e C h u rc h will b e h e ld to g e th e r by a sp irit o f n a tio n , class o r ag e-g ro u p , o r by a m ere ly in te llec tu a l, aesth e tic o r s e n tim e n ta l sp irit. It will fortify itse lf aga inst o th e r parts, a n d so re p re s e n t on ly th e division o f th e b o d y a n d th e falsification o f th e gospel.

W e c a n n o t tu rn away from o th e r c h u rc h e s w ith o u t sh u ttin g ourselves o ff fro m C h ris t a n d fro m o u r owrn fu tu re in his body. T h u s every even t o f e c u m e n ism , like every E u ch aris t, is an ev en t o f ju d g m e n t a n d re p e n tan ce , a n d o f fo rg iveness a n d reco n c ilia tio n , in w h ich we a re jo in e d to th o se we h av e sh u n n e d . Eve 1 7 c h u rc h m u st h u m b ly o ffe r its fa ith to every o th e r , su b m it itse lf to th e q u e s tio n in g o f ever)' o th e r c h u rc h , a n d a tte m p t to le a rn fro m th em all. T h e o n e C h u rc h exists as each ch u rch gives a n d receives th e in s tru c tio n a n d oversigh t o f ever)* o ther.

T h e C h u rc h is c o n s titu te d by th e w hole C h ris tian p e o p le , g a th e re d a ro u n d th e ir b ish o p s , a n d th e ir a g re e m e n t d e m o n s tra te s th a t th e o n e a n d th e m a n y a re o n e C h u rch . T h e C h u rc h is th e ca th o lic body: all o th e r c o m m u n itie s a re pa rtia l, a n d so n o t y e t th e w hole tru th . O u r way in to th is tru ly un iversa l c o m m u n io n is th ro u g h th e cross o f C h ris t w'hich rem o v ed all fa lse un iversals fro m us. W e m ay now know C h ris t on ly to g e th e r w ith every s in g le o n e o f th o se w hom h e b rin g s w ith h im . W h en C h ris t is all in all, //w ill b e all in all.

J o h n Z izioulas, M e tro p o litan b ish o p o f P e rg a m o n , has le d m any o f th e e x ch an g es b e tw een E aste rn a n d W estern ch u rch es . H e believes

Introduction X X l l l

all e c u m e n ic a l e ffo rts a re m u tu a lly e n ric h in g , a n d h e ex p resses his g ra ti tu d e to th e W estern c h u rc h e s f o r th em . S o m e E aste rn ch u rch es a rc wary o f W este rn in f lu e n c e a n d critical o f th o se involved in such ecu m en ism . B u t B ishop J o h n tells us, every ac t o f ecu m en ism m u st be b ased in th e t r u th a n d th u s h e a r th e ju d g m e n t o f G o d w ith re p e n ta n c e a n d in th e h o p e o f reco n c ilia tio n . T h e w hole C h u rc h eagerly looks fo rw ard to its re d e m p tio n a n d th e fu lfilm en t of all th in g s in C hrist, so i t m u st b e th e p ra y e r o f th e c h u rc h e s th a t they m ay be O n e . T h ese le c tu re s r e p re s e n t a n u n riv a lled o p p o rtu n ity to le a rn th e fa ith o f th e w'hole u n d iv id e d C h u rc h , w'hich is th e e m b o d im e n t o f th e love o f G o d fo r us.

C h a p t e r 1

Doctrine as the Teaching o f the Church

I. T h e C h u r c h a n d t h e F o r m a t i o n o f D o c t r i n e

T h eo lo g y s ta rts in th e w o rsh ip o f G o d a n d in th e C h u rc h s e x p e rie n c e o f c o m m u n io n w ith G od. O u r e x p e rie n c e o f th is c o m m u n io n involves a w hole ra n g e o f re la tio n sh ip s , so th eo lo g y is n o t s im ply a b o u t a relig ious, m o ra l o r psychological e x p e r ie n c e , b u t a b o u t o u r w h o le e x p e rie n c e o f life in th is c o m m u n io n . T h eo lo g y to u c h e s o n life, d e a th a n d o u r very being , a n d show s how o u r p e rso n a l id en tity is c o n s titu te d th ro u g h re la tio n sh ip s , a n d so th ro u g h love a n d fre e d o m . W h at m ak es m a n diffe re n t fro m a n y o th e r c re a tu re? C an h u m a n s b e tru ly free? D o they w ant to b e free? C a n h u m a n s b e free to love?

T h eo lo g y is c o n c e rn e d w ith life a n d survival, a n d th e re fo re with salvation . T h e C h u rc h a r ticu la te s its theology, n o t s im ply to a d d to o u r know icdgc o f G o d o r th e w orld , b u t so th a t w e m ay gain th e life W'hich can n ev er b e b ro u g h t to an e n d . C h ris tian d o c tr in e tells u s th a t th e re is re d e m p tio n f o r us a n d fo r th e w orld , a n d e a c h p a r tic u la r d o c tr in e articu la tes so m e a sp e c t o f this re d e m p tio n . W e have to e n q u ire how' each d o c tr in e c o n tr ib u te s to know ledge o f o u r sa lvation . R a th e r th a n isolatin g each d o c tr in e , w e have to set each d o c tr in e o u t in th e c o n te x t o f all o th e r d o c tr in e s . T heo lo g y seeks a living c o m p re h e n s io n o f th e C h ris tian fa ith , o f o u r p lace in th e w o rld a n d re la tio n sh ip w ith o n e a n o th e r . It d o e s n o t ju s t w an t to p re se rv e th e s ta tem en ts o f th e C h u rc h as th ey w ere o rig in a lly m ad e , b u t a lso to p ro v id e th e b e s t c o n te m p o ra ry ex p ressio n o f th e te ach in g o f th e C h u rch .

C h ris tian th eo lo g y sets o u t th e te a c h in g o f th e C h u rc h . T h e w orsh ip o f G o d , th e E u c h a ris t a n d b ap tism w ere th e im m ed ia te o rig in s o f C h ris tian te a c h in g , w 'hich to o k a varie ty o f fo rm s even in th e S crip tu res. T h e Newr T es tam en t show s us how th e fa ith was con fessed by th e first

2 Lectures in Christian Dogmatics

C h ris tian c o m m u n itie s . T h e C hristo logy w h ich gave sh a p e to th e teach in g o f (h e A postle Paul can b e seen in th e C h ris t hym n o f th e le t te r to th e P h ilip p ia n s (2.5-11). M any c o n s id e r th e G ospel o f J o h n to b e a eu ch aris tie a n d litu rg ica l tex t, b ec a u se its p ro lo g u e a t least is co m p rised o f litu rg ica l m a te ria l u sed in w orsh ip . T h e le tte rs o f P e te r p ro b ab ly also have a litu rg ica l co n tex t: th e first le tte r resem b les a bap tism al liturgy. T h e sam e is t r u e o f th e eu ch aris tie re fe re n ce s o f th e first cen tu rie s , w hich re p re s e n t fo rm s o f litu rg ica l th eo lo g y o f th e b ish o p s w ho led th e E u ch aris t, a n d w ho w ere in itia lly free to im prov ise as th ey le d th e worsh ip o f th e ir co n g re g a tio n s , as can b e seen from th e Didache a n d Ju s tin Martyr.

B ap tism , a n d th e ca tech is in g th a t p re p a re s c an d id a te s fo r it, was a n o th e r c o n te x t fo r theology. All th e ea rlie s t c reed s o r ig in a te d in bap tism , a n d th e first C o u n c il o f N icaea u sed th e bap tism al c reed s o f th e local c h u rc h e s as th e basis o f its c reed . A n o th e r c o n te x t was g iven by th e n e e d to r e s p o n d to th e rival a lte rn a tiv e acco u n ts o f th e fa ith th a t w ere o ffe red by o th e r te a c h e rs o u ts id e th e C h u rc h . T h is fo rm p ro m o te d th e d e v e lo p m e n t fro m bap tism al con fessions to a b ro a d e r ra n g e o f c reed s, in o r d e r to c o n fro n t G nostic ism , A rian ism a n d o th e r dev ia tions fro m th e fa ith o f th e C h u rc h . T h is was th e b ack g ro u n d o f theo log ica l w rite rs su ch a s Irc n a c u s , A th an asiu s , Cyril o f A lex an d ria a n d M axim us th e C o nfesso r w ho w ro te b ecau se th ey w ere asked to re sp o n d to o p p o sin g views o f th e g o sp e l, r a th e r th a n b ecau se th ey se t o u t to co m p o se c o m p re h e n s iv e s ta tem en ts o f th e faith .

O rig e n in th e th ird c e n tu ry was th e first to o ffe r a co m p reh en siv e p re se n ta tio n o f th e C h ris tian fa ith , se ttin g o u t a system atic a rra n g e m e n t o f th e d o c tr in e o f th e C h u rc h in h is O n P rin c ip les. Sain t J o h n o f D am ascus d id th e sam e, five c e n tu r ie s later, in T h e E x p o sitio n o f th e O rth o d o x F a ith , w hile th e S u m m a T h e o lo g ic a o f T h o m a s A quinas re p re se n ts th e h ig h p o in t o f th e su b je c ts d ev e lo p m en t in th e m ediaeval p e r io d . N o n e th e le ss , th e re is n o p a r tic u la r rea so n why C h ris tian th eo logy sh o u ld b e p re s e n te d as a system .

T heo lo g y a lso o r ig in a te d in th e co u n c ils o f th e C h u rc h . C ouncils w ere ca lled in o rd e r to r e s p o n d to dev ia tions fro m th e fa ith o f th e C h u rc h , a n d as o n e c o u n c il fo llow ed a n o th e r , fa ith was exp ressed by in creasin g ly d e ta ile d s ta tem en ts given in c reed s a n d canons. T heo lo g y a lso h a d its o rig in in th e re fle c tio n o f C h ris tian s o n th e ir ow n lives, a n d p a rticu la rly re fle c tio n o n th e lives o f th e m onks. T h ese a re ex p re sse d in th e sayings o f th e D ese rt F a thers re c o rd e d , for ex am p le , in th e w orks of Sain t J o h n C lim acus (six th c e n tu ry ) , M axim us th e C o n fesso r (seven th c e n tu ry ) , S im eo n th e New T h e o lo g ia n ( te n th

Doctrine as the Teaching o f the Ch urch 3

c en tu ry ) G reg o ry Palam as (fo u r te e n th c en tu ry ) a n d th o se sp iritua l F a th e rs we k n o w as th e H esychasts.

T h e se v a rio u s l m e n ts o f liturgy, b ap tism , th e n e e d to re sp o n d to d is to rtio n s o f th e fa ith , councils a n d finally th e ascetic e x p e rie n c e o f th e C h ris tian life, m e a n th a t C h ris tian th eo lo g y is th e ex p ressio n o f th e e x p e rie n c e o f th e liv ing C h u rc h , r a th e r th a n o f in te lle c tu a l p e rcep tio n o r th e logical a r ra n g e m e n t o f p ro p o sitio n s. T h eo lo g y affirm s tru th s w hich co m e , n o t fro m th e in te llec t a lo n e , b u t from th e w h o le re la tio n sh ip o f m a n w ith G od.

1. Theology a n d HermeneuticsT h e task o f re-sta ting S c rip tu re a n d C h ris tian d o c tr in e is te rm e d h e rm e n e u tic s '. All th eo lo g y is a m a tte r o f h e rm e n e u tic s , th a t is, o f d e c id in g how to rece ive a n d re-sta te th e te a c h in g o f S c rip tu re fo r th e C h u rc h a n d th e w orld . S c rip tu re is s ilen t u n til it is re a d a n d in te rp re te d to th e w orld , so we c o u ld say th a t all C h ris tian te a c h in g is s im ply in te rp re ta tio n o f S c r ip tu re . C h ris tian d o c tr in e w o u ld b e n o m o re than an a rc h aeo lo g ica l a r te fa c t u n til th e C h u rc h goes o n to in te rp re t a n d re-sta te i t fo r th e w orld.

T h e re a re tw o aspec ts to th e in te rp re ta tio n o f S c rip tu re a n d d o c trin e . O n e is th e a tte m p t fa ith fu lly to u n d e rs ta n d th e c o n te x t in w hich S c rip tu re a n d th e te a c h in g o f th e C h u rc h was first ex p ressed . G ood h is to rica l sc h o la rsh ip will p re s e n t th e h is to rica l reality w ith o u t a n a c h ro nism . It asks a c e r ta in ra n g e o f q u estions: w hat ch a llen g es d id th e C h u rc h face in each period? H ow d id it d o so? W h a t w ritten a n d oral tra d itio n s , S c r ip tu re o r d o c tr in a l, w ere availab le to it? E ach c o u n c il used th e tra d itio n s it h a d in h e rite d . W hat vocabu lary a n d co n cep tu a lity w ere availab le w ith in th e in te lle c tu a l a n d c u ltu ra l e n v iro n m e n t o f each p e rio d ? T o take o n e ex am p le , by trac in g th e dec is io n s th a t le d th e fo u r th c e n tu ry C h u rc h to a d o p t th e te rm h o m o o u s io n - u n k n o w n to th e N ew T estam en t - we le a rn so m e th in g a b o u t th e logic o f th e revelation th a t th e C h u rc h in te n d e d its te a c h in g to m anifest.

All b ib lica l in te rp re ta tio n re q u ire s g o o d h isto rica l sch o la rsh ip . A ny ac c o u n t o f a d o c tr in e is o p e n to ch a llen g e u n til we o ffe r som e d e sc rip tio n o f th e o rig in a l h isto rica l se ttin g w ith in w hich it em erg ed . W h at was th e re la tio n sh ip to C h ris tian w o rsh ip a n d d isc ip lcsh ip o f each d o c trin e? H o w d id m arty rd o m re la te to C h ris tian life a n d w orsh ip w ithin th e N ew T e s ta m e n t, fo r instance? W h a t ro le d id ico n s a n d apoph atic ism p lay in w o rsh ip fo r th e S even th E cum en ical C ouncil. In th e sam e way, w e n e e d to id e n tify th e issues th a t b ro u g h t a b o u t th e d ra f tin g o f a doctr in e . We have to d e c id e w hich tex tua l a n d p h ilo so p h ica l so u rces th e


F a th e rs u sed , a n d w h a t e x p e r ie n c e o f w orsh ip a n d th e C h ris tian life any p a r tic u la r d o c tr in e re p re se n te d .

W c have to e x a m in e th e te rm in o lo g y a n d co n cep tu a lity o f th a t p e rio d o f history. T h e F a th e rs o f th e C h u rc h d id n o t re m a in fixed to th e le tte r o f th e New T estam en t. A lth o u g h it d o es n o t c h a n g e in essen tia ls , th e w o rsh ip a n d life o f th e C h u rc h varies in fo rm a n d em p h asis so , for ex am p le , in so m e p e rio d s th e C h u rc h ex p e rie n c es pu b lic m arty rdom s, w hile in o th e rs w orsh ip a n d sp iritua lity take a m o re in te r io r fo rm . We can sec th e in f lu e n c e o f m o n astic ism o n th e w orsh ip o f th e C h u rch th ro u g h o b se rv an ce o f th e can o n ica l h o u rs , a n d th e n g ra d u a l d isen g ag em en t f ro m th is in th e tw en tie th cen tu ry . T h e se sh ifts in th e e x p e rie n c e o f w o rsh ip a n d th e ascetic life have co n se q u e n c e s fo r th e C h u rc h s in te rp re ta tio n o f d o c tr in e .

B ut in te rp re ta t io n o f S c rip tu re a n d d o c tr in e also re q u ire s th a t we in te rp re t o u r o w n s itu a tio n . T h is m ean s th a t we m u st analyse c o n te m p o ra ry in te llec tu a l m o v em en ts , a n d th e ch a llen g es th ro w n u p by eco nom ic , te ch n o lo g ica l, eco log ica l a n d o th e r changes. B u t theo log ical in te rp re ta tio n o f d o c tr in e d e m a n d s th a t its re la tio n sh ip to o th e r cu rre n ts o f th o u g h t, a n d thus to ph ilosophy, m u st b e e stab lish ed too. A th eo lo g ian m u s t be fam ilia r w ith th e in te lle c tu a l c lim a te o f his o r h e r ow n tim e. B u t h e o r sh e m u st also b e a p h ilo so p h e r in th e sen se o f b e in g a tru ly e n q u ir in g m in d , a n d in th e w id er sen se o f b e in g sensitive to th e d e e p e s t n e e d s o f h u m a n beings. T h e th eo lo g ian m u s t a lso b e fam iliar w ith th e litu rg ica l e x p e r ie n c e a n d th e life o f th e C h u rc h , in c lu d in g th e in s titu tio n a l fo rm s e stab lish ed by th e c a n o n s o f th e C h u rc h . P e rh a p s n o ind iv idual c a n b e e x p e rt at all o f these , b u t w hoever a sp ire s to b e a th eo log ian m u s t b e aw are o f each o f th e se d iscip lines. T h eo lo g y re q u ire s ex p e rtise a t a ra n g e o f d isc ip lin es , a c c o m p a n ied by a m o ra l sensitivity a n d in te lle c tu a l curiosity.

W c have sa id th a t th eo lo g y is firs t w o rsh ip o f G o d a n d th a t th e fu n d a m e n ta l log ic o f th eo lo g y is given in th e ev en t o f b ap tism and eu ch a ris tie w o rsh ip . T h e C re e d sets o u t th e co n fessio n a l s tru c tu re w h ich c o rre sp o n d s to th e re la tio n sh ip w ith C h ris t th a t G od has p ro v id ed fo r o u r sa lvation . P ro b lem s s ta r t to o c c u r w h e n th e a rra n g e m e n t o f th e in d iv id u a l d o c tr in e s o f G o d , C hristo logy , salvation a n d so on , d o cs n o t re la te to th e logic o f pu b lic confession re p re se n te d by th e C reed . T h e s tru c tu re o f any w ork o f th eo lo g y has to b e flex ib le e n o u g h to allow all th e re la tio n sh ip s b e tw een each d o c tr in e to em erg e . F o r ex a m p le , th e c h a p te r o n th e tr iu n e d o c tr in e o f G o d m u s t estab lish c o n n e c tio n s to th e C h u rc h , th e sac ram en ts a n d th e e sch a to n . W e can n o t e x am in e each d o c tr in e in iso la tion fro m th e w h o le to w hich it


b e longs, 01* w e w ould b e re p ro d u c in g th e ind iv idua lising a p p ro a c h to d o g m atic s o f th e Scholastics a n d rationalists.

T h e n we m u s t se t o u t th e s ign ificance o f a d o c tr in e fo r th e p e r io d in w h ich it e m e rg e d . W h at p ro b le m s w ere m e t by th o se w ho first gave ex p ressio n to th e n ew d o c tr in e a n d w hat c o n c e p tu a l m ean s w ere available to th e m to m ee t th ese new ch allenges? C h ris tian th eo lo g y m ust always se t o u t a p lau sib le ac c o u n t o f th e d e v e lo p m e n t o f each d o c tr in e , so w e n e e d a se t o f p rin c ip le s by w hich we can in te rp re t d o c tr in e as a w hole . W e h av e to ask how C h ris t was w o rsh ip p ed a n d e n c o u n te re d w ith in th e C h u rc h . T h e n we have to re la te th e te a c h in g o f th e C h u rch to th e p ro b le m s faced by each h is to rica l p e r io d , a n d by m a k in g explicit th e re la tio n sh ip s betw een each C h ris tian d o c tr in e a n d th e h u m an sea rch fo r lo v e , fre e d o m , a n d th e h o p e o f o v e rco m in g d e a th , we have to re la te o u r d o c tr in e to th e d e e p e s t p ro b lem s o f o u r ow n co n tem p o ra rie s . T h o u g h th is is th e jo b o f th eo lo g ica l e th ic s , th eo lo g ian s m u s t a t least o ffe r th e p rin c ip le s by w h ich e th ic ists can tack le th is task. F inally we m ust estab lish th e re la tio n sh ip o f d o c tr in e to th e w id er c o n te m p o ra ry issue o f know led g e , p a rticu la rly a s it is p o sed by p h ilo so p h y a n d th e n a tu ra l sciences.

2. T he Purpose o f DoctrineC h ris tian d o c tr in e is th e te a c h in g o f th e C h u rc h . D o c tr in e sim ply m e a n s w hat is ta u g h t ', fro m th e L a tin doceo, to te ach . Dogma, th e w ord u sed by th e G re e k F a th ers , co m es from dokein, se e m in g o r be liev in g , d e riv ed o rig in a lly fro m th a t w hich was g o o d o r rig h t. So d o g m a is re la te d to belief, co n sen su s , fa ith , p rin c ip le s a n d a w ide ra n g e o f s im ila r m ean ings. So P la to re fe rs to m a k in g use o f th e m an y dogmas a n d w ords' (Sophist 256C ). F ro m this o rig in a l sense o f p e rso n a l o p in io n th e term was u sed o f v a rio u s views o f th e p h ilo so p h ica l sch o o ls , so w h en P lu tarch ta lk e d o f th e dogmas a b o u t th e so u l ( Ethica 14B) h e m e a n t th e w ide ra n g e o f te a c h in g s o ffe red by a n c ie n t p h ilo so p h y o n th is sub jec t.

T h is te rm w as a lso em p lo y e d to signify th e dec is io n s o r d e c re e s th a t b o re th e a u th o r ity o f th e s ta te , a n d so i t m e a n t so m e th in g au th o rita tiv e . In P la to s Law s f o r e x am p le we re a d o f th e city dogma ( Laws 64 4 D ), and in th e G ospel o f L uke *a d e c re e {dogma) was issued by C aesar A ugustus to c o n d u c t a cen su s o f th e p o p u la tio n (L u k e 2 .1 ). In th e O ld Testam e n t a n d Ju d a ism , i t h a d a legal o r m a n d a to ry sense . T h e A postle Paul says th a t C h ris t has can ce lled th e w ritten dogmas th a t w ere ag a in s t you ' (C olossians 2 .14) a n d th a t C h ris t has a b o lish e d th e en m ity in his Body, by a b o lish in g th e dogma o f th e law o f th e c o m m a n d m e n ts (E phesians 2 .1 5 ). F o r L u k e , d o g m a has a positive sense: As they passed th ro u g h th e


cities, they d e liv e re d to th em th e d ec rees ( dogmas) a p p ro v ed by th e apostles a n d th e e ld e rs ' (Acts 16.4). So d o g m a cam e to re fe r to a u th o ritative d ec is io n s a b o u t th e fa ith , rece ived by th e C h u rc h a n d lin k ed to th e p re sen ce a n d th e in sp ira tio n o f th e H oly S p irit. F o r ex am p le , in a conciliai* le tte r q u o te d in Acts, th e A postles w rote, It s e e m e d g o o d to th e H oly S p ir it a n d to u s (Acts 15.28).

T h e d o g m a o r te a c h in g o f th e C h u rc h re la tes to w o rsh ip ra th e r than to p re a c h in g . We see th is in Sain t B asils s ta te m e n t th a t D ogm a a n d p ro c la m a tio n (kerygma) a rc two d is tin c t th ings: d o c tr in e w e confess w ith o u t a rg u m e n t, b u t o u r p re a c h in g we m ak e know n to all th e wro r ld (O n the Holy Spirit 27 .65). Basil m ean s th a t d o c tr in e s a re w hat th e w o rsh ip p in g com m unity ' o f th e C h u rc h has to le a rn , a n d h o n o u r in s ilen ce , w h e re a s k e ry g m a exists in o rd e r th a t it c a n p ro c la im th e tru th to th o se o u ts id e th e C h u rc h , w hich d o es o f co u rse involve a rg u in g with th e m a b o u t w h a t is tru e . T h e c o m m u n ity o f th e C h u rc h a n d its w orsh ip is th e c o n te x t th a t gives d o c tr in e its au thority .

T h e F a th e rs take it fo r g ra n te d tha t d o g m a is o n ly fo r th o se w ithin th e C h u rch . G reg o ry o f Nyssa said , L e t u s re a so n w ith in o u r own b o rd e rs ' (A gainst Eunom ins 10.4), by w hich h e m ean s w ith in th e H oly L an d , r a th e r th a n in E g y p t, th a t is, w ith in th e C h u rc h r a th e r th an o n th e fo re ig n te r r i to ry o f ph ilosophy. T h e a u th o r ity o f a d o c tr in e d o cs no t co m e fro m a s im p le o b e d ie n c e to re a so n , th o u g h it ce rta in ly d o es n o t co m e fro m a n y refusal o f reaso n . T h e rea so n it p o in ts tow ards is tha t ren ew ed re a so n th a t c o rre sp o n d s to th e re la tio n sh ip s e m b o d ie d w ithin th e c o m m u n ity o f th e C h u rch .

D ogm a is th e d o c tr in e th a t, th ro u g h its councils , th e C h u rc h confesses as th e tru th th a t b rin g s salvation fo r every h u m a n b e in g . T h is tru th b rin g s us in to p a r tic u la r re la tio n sh ip s w ith o n e a n o th e r , a n d it b rings th e C h u rc h in to a p a r tic u la r re la tio n sh ip w ith G o d a n d w ith th e w orld. T h e C h u rc h cx p cc ts th a t th ro u g h th e ir ow n e x p e rie n c e its m em b ers will re co g n ise th e tru th o f this te a c h in g , a n d th e re fo re its au th o rity to o . T h e p re a c h in g o f th e C h u rc h is ad d re sse d to th e w id er w orld . W h en p eo p le b e c o m e C h ristians a n d m em b ers o f th e C h u rc h , th ey will have e x p e r ie n c e d th e tru th fo r them selves a n d so th ey will con fess th a t w hat th e C h u rc h has ta u g h t is tru e .

T h e p re a c h in g , a n d te a c h in g , o f C h ris tian s beco m es d o c tr in e w hen it is c o n f irm e d by th e C h u rc h . S ince th e C h u rc h is a living body, it m ay set o u t new s ta te m e n ts o f its te a c h in g fo r each g e n e ra tio n . T h e Holy S p irit a c te d n o t on ly in its e a rlie s t p e rio d , b u t h e acts th ro u g h every p e r io d o f th e C h u rc h , now as m u c h as in w h a t w e re fe r to as th e Patristic p e r io d . F o r th is rea so n th e re is n o u p p e r lim it to th e n u m b e r o f dogm as


th e C h u rc h c a n affirm in its history. Il can m ak e w h atev er s ta tem en ts a re re q u ire d to p re se rv e th e fa ith fu ln ess o f th e C h u rc h in each age. T h e H oly S p irit e n a b le s C h u rc h co u n c ils to m ake, a n d th e w h o le C h u rc h to acknow ledge, th ese re -s ta tem en ts o f th e C h u rc h s teach in g . T h e teach in g o f a p a r t ic u la r sp ir itu a l te a c h e r o r acad em ic th e o lo g ia n can on ly b e c o m e b in d in g w h en it has b e e n c o n firm e d by th e w h o le C h u rc h , led by its counc ils .

3. Scripture a n d DoctrineIt is th e task o f th e C h u rc h to ju d g e how to u n d e rs ta n d th e teach in g it has rece iv ed in S c rip tu re a n d d o c tr in e a n d set i t o u t in each new s itu a tio n . F rom th e R efo rm atio n o n , W estern th eo lo g ian s asked w h e th e r d iv in e reve la tio n has o n e so u rce o r two. P ro testan ts re jec ted th e a u th o rity o f th e tra d itio n o f th e C h u rc h a n d in tro d u c e d th e p rin c ip le o f sola scriptura , S c rip tu re o n its ow n, w ith o u t th e e x p e rie n c e o f all p rev ious g e n e ra tio n s of th e C h u rc h in e x p o u n d in g th a t S c rip tu re . In O rth o d o x theo logy , th e p ro b le m a rriv ed w ith th e so-called O r th o d o x C o n fessio n s o f th e sev en teen th c en tu ry , w hich w ere sh a p e d by th e e n c o u n te r w ith R om an C atho lic ism in th e case o f th e co n fessio n o f P e te r M ogilas (1597-1647) a n d with C alvinism in th e case o f th e confession o f Cyril L ucaris (1 5 7 2 -1 6 3 7 ). T h e W est te n d s to re g a rd S c rip tu re a n d d o c tr in e a s two d is tin c t so u rces a n d tr ie s to a rb itra te b e tw een w hat i t u n d e rs ta n d s as th e ir rival claim s. I f w e u n d e rs ta n d th a t th e c o n tin u ity o f th e ap o sto lic tra d itio n is th e w ork o f th e H oly Spirit, th e re is n o p ro b lem atic re la tio n sh ip b e tw een tra d itio n a n d S c rip tu re , fo r each serves th e o ther.

T h e re a rc tw o reaso n s why W estern c h u rc h e s saw th e re la tio n sh ip o f S c rip tu re a n d d o c tr in e as a p ro b le m . T h e W est te n d e d to re g a rd revelation as p rim arily ra tio n a l o r in te llec tu a l, a n d th e S c rip tu re s a n d th e C h u rc h s im p ly as a re p o s ito ry o f tru th s , availab le as in d iv idua l u n its o f in e r t in fo rm a tio n . In th e O rth o d o x tra d itio n , how ever. S c rip tu re and th e C h u rc h a r e re g a rd e d as th e te s tim o n ies o f th o se p ro p h e ts a n d apostles w ho have e x p e r ie n c e d th e tru th o f C hrist. B u t t r u th is n o t a m a tte r o f o b jec tive , log ical p ro p o sa ls , b u t o f p e rso n a l re la tio n sh ip s b e tw een G o d , m a n a n d th e w orld . We d o n o t co m e to know tru th sim ply th ro u g h in te llec tu a l assen t to th e p ro p o s itio n th a t G od is tr iu n e . It is o n ly w h e n we a re d raw n in to th e life of G o d , w h ich is tr iu n e , a n d th ro u g h it rece ive o u r e n tir e ex is ten ce a n d iden tity , th a t we have rea l know ledge. T h e n we m ay rea lise th a t th e C h u rc h s tr in ita r ia n d o c tr in e of G o d fa ith fu lly a r ticu la te s th e tru th o f o u r e x p e r ie n c e in this c o m m u n io n th a t is th e C h u rc h . T h ro u g h su ch living e x p e r ie n c e , every


m e m b e r o f th e C h u rc h ex p e rie n c es th e c o m m u n io n o f G o d a n d is ab le to affirm th a t th e d o c tr in e o f th e T rin ity is th e tru th o f th a t reality. T h e reve la tio n o f G o d is an ev en t in w hich m a n co m es to e x p e rie n c e , a n d sh a re in , th e life o f G od a n d o f h is fellow -m an a n d th e w orld , a n d this reve la tio n b rin g s new ligh t a n d sen se to all life. T h e S c rip tu re th a t b rings th is rev e la tio n is co m p l t , a n d th is rev e la tio n m ak es sen se o f every p a rt o f th e c a n o n o f S c rip tu re .

T h e rev e la tio n o f th e o n e tru e G o d is th e p e rs o n o f C h ris t g iven to us. R evelation is o f co u rse always p e rso n a l, fo r G o d rev ea led h im se lf to A b rah am , M oses, th e A postles, th e F a th e rs a n d so o n . C onsequen tly , we have n o new rev e la tio n a n d n o addition to th e rev e la tio n o f Je su s C hrist given in S c r ip tu re . T h o u g h it is p e rso n a l, th is reve la tio n takes a variety o f fo rm s. T h e e p ip h a n ie s o f th e O ld T estam en t, su ch as th e ev en t o f M o u n t S inai in th e B ook o f E xo d u s, reveal C hrist. In th e N ew T estam en t, reve la tio n o f G o d has tak en a n u n re p e a ta b le fo rm . W ith Je su s C h ris t, we a re allow ed n o t on ly to see a n d h e a r G od, b u t to ac tually to u c h a n d feel h im a n d re la te to h im physically. It is no t m ere ly c o m m u n io n o f th e m in d o r th e h e a r t , b u t a c o m m u n io n o f vision, h e a r in g a n d to u c h , with h im w hom 0111 h a n d s have to u c h e d (1 J o h n 1.1). N o th in g is su p e r io r to th e rev e la tio n o f C h ris t, f o r w h o ev er has s e e n m e , has seen th e F a th e r (Jo h n 14.9). T h e F a th e rs insisted th a t th is c o m m u n io n was final a n d c o m p le te . T h e N ew T estam en t is th e re c o rd o f th e e x p e rie n c e o f th o se w ho h a d this physical c o m m u n io n w ith G od. It sets th e ir e x p e r ie n c e ab o v e O ld T estam en t a p p e a ra n ce s o f G o d , a n d above w hatever rev e la tio n s have b e e n given to th e C h u rc h s in ce th e tim e o f th e Apostles.

T h e in c a rn a tio n has given us a fu lle r reve la tio n th a n th a t re p re se n te d by th e O ld T estam en t. T h e C h u rc h a ttr ib u te d th is su p e r io r ity to th e physical a n d ta n g ib le re la tio n sh ip C h ris t sh a re d w ith th e d iscip les, a n d u n d e rs ta n d s th e E u c h a ris t a n d sac ram en ts as th e c o n tin u a tio n o f th is fully physical fo rm o f c o m m u n io n . Ig na tiu s, Cyril o f Je ru sa lem a n d Cyril o f A lex an d ria insisted th a t th o se w ho w orth ily p a rtic ip a te in th e d iv in e E u c h a ris t see G o d b e tte r th a n M oses d id . S a in t M axim us su m m ed u p S a in t Ire n a e u s te a c h in g a b o u t th e ir re la tio n sh ip s w ith the p h ra se th e O ld T es tam en t is th e shadow , th e New T es tam en t is th e im age, th e th in g s to co m e a re th e t r u th (Scholia on Dionysius' Ecclesiastical Hierarchy 3 .3 .2 ).

T h e e n tir e life o f th e C h u rc h lives fro m th e rev e la tio n o f G o d in th e h is to rica l e v e n t o f C h ris t re c o rd e d fo r u s by th e S crip tu res . T h e New T es tam en t is th e fu n d a m e n ta l d o c tr in e , o r d o g m a , o f w hich all o th e r fo rm s o f rev e la tio n , th e O ld T es tam en t a n d all su b se q u e n t te a c h in g o f


th e C h u rc h , a re re n d itio n s . A fu r th e r rev e la tio n co u ld on ly b e an en tire ly d if fe re n t rev e la tio n , a n d d iffe ren t re lig io n , a lto g e th e r. So to sum u p w h a t w c have sa id so far, th e N ew T estam en t a n d all su b seq u en t C h ris tian d o c tr in e sim ply p o in t to th e p e rs o n a n d ev en t o f Jesus C hrist. T h e te a c h in g o f th e C h u rc h , tak en to g e th e r w ith th e w h o le c a n o n o f S c rip tu re , e n a b le s us to e x p e rie n c e th is new re la tio n sh ip betw een G od, m a n k in d a n d th e w orld.

T h e d iv ine E u ch a ris t is th e c o m p le te rev e la tio n o f h im w hom o u r h a n d s have to u c h e d a n d d ire c t c o m m u n io n w ith G o d in p e rso n a l a n d tan g ib le fo rm . Ever)' rev e la tio n o f G o d , in w hatever fo rm it com es, m an ifests C h ris t. All reve la tions a re a p p e a ra n c e s o f C hrist, a n d thus o f th e u n c re a te d ligh t w h ich sh in es from th e h is to rica l b o d y o f Jesu s C hrist. As J o h n o f D am ascus a n d T h e o d o re th e S tu d ite insisted , it is th e in c a rn a tio n o f C hrist th a t m ak es th e icons reve la tions o f C hrist.

To re tu rn to th e re la tio n sh ip o f S c rip tu re a n d d o c tr in e , w'c c a n see th a t all d o c tr in e essen tia lly recalls th e ev en t o f C hrist. It reveals th a t we have b e e n b ro u g h t in to a living re la tio n sh ip w ith G o d a n d so w ith all t ru th . Je su s C h r is t is th e w'holc know ledge o f G o d , F ather, S on a n d H oly S p irit a n d th is is th e rea so n why, in th e co u rse o f se ttin g o u t th e tru th o f C hrist, th e C o u n c il o f N icaea se t o u t an e n tire th eo lo g y o f th e Trinity. All su b se q u e n t ecu m en ica l c o u n c ils wrc re c o n c e rn e d to e lu c id a te C h ris t as th e tru th o f G o d , a n d th u s th e tru th o f o u r sa lvation , even w 'hen it may seem th a t they w ere c o n c e rn e d w ith issues n o t d irec tly c o n n e c te d to Christolog). T h e e x p e rie n c e o f th e A postles, re c o rd e d in th e Ncwr T es tam en t, is th e d o c tr in e w hich all su b se q u e n t te a c h in g has to se t ou t. D o c tr in e o n ly ev e r re s ta te s th e e x p e rie n c e o f th e A postles a n d resto res th e c larity o f th e ir w itness to C hrist. T h e c o n tin u ity o f d o c tr in e is su s ta in ed by th e d o g m as se t o u t by th e ecu m en ica l councils o f th e C h u rc h ; th e se d o g m as a re them selves icons o f C h ris t, p a in te d by each new g e n e ra tio n , each w ith all th e m ean s th a t it has a t its d isposal. T h is c o n tin u ity is b o th e x te rn a l, b ecau se it re p re se n ts a fidelity to all p re c e d in g tra d itio n all th e way b ack to th e p e r io d in w hich S c rip tu re was w ritten , a n d it is in te rn a l, b ecau se it p reserv es o u r living re la tio n sh ip o f G od w ith h u m a n k in d a n d th e w orld , fu lfilled a n d rev ea led in C hrist.

II. K n o w l e d g e o f G o d

Je su s C h ris t is th e reve la tio n o f G o d , so C hristo log)' is theology. T h e d o c tr in e th a t a r ticu la te s th is reve la tio n o f C h ris t p re se n ts us w ith two fu n d a m e n ta l issues. T h e first is th e n e e d to a c c o u n t fo r th e p e r io d o f tim e b e tw een C hrist in history , a n d th e A posto lic e r a a n d su b seq u en t


h isto rica l p e r io d s in w hich ch risto log ica l d o c tr in e was fo rm u la ted . W hat acco u n ts fo r he c o n tin u ity o f th e rev e la tio n o f C h r is t th ro u g h tim e?

T h e se c o n d p ro b lem is th a t w ith in th e h is to rica l rev e la tio n o f C h ris t th e re is a ten s io n b e tw een th e p re se n t a n d th e fu tu re , th e a lread y a n d th e n o t y e t. In th e h isto rica l C h ris t a n d th e e x p e rie n c e o f th e first A postles, G o d s rev e la tio n is a p o o r re flec tio n as in a m ir ro r r a th e r th a n th e w h o le rea lity th a t th e e sch a to n will reveal face to face (1 C o r in th ia n s 13.12). C h ris t now p re se n ts a n im age a n d fo re taste o f th a t co m p le te a n d d ire c t p e rso n a l know ledge o f G od fo r us, th o u g h , acc o rd in g to 1 J o h n 3.2, un til th a t k in g d o m arrives, n o p ro p h e t o r sa in t has fu ll o r fin a l know ledge o f G o d . H ow c a n we at tain a fo re ta s te o f h eav en , th e c o m p le te know ledge o f G o d , a n d b e c o n fid e n t th a t C hristian te a c h in g is th e fa ith fu l a n d a c cu ra te ex p ressio n o f th is fo re taste? T ru ly to p o r tra y C h ris t as th e reve la tio n o f G od, C h ris tian teach in g has to b e faith fu l in tw o respects: It has to p o rtray tru th fu lly

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