The one and the many are mutually constitutive: there is no Son and Spirit without the Father, but equally there is no Father without the Son and the Spirit. This pattern of relations recurs throughout the Church, which participates in God’s life. The one and the many is indeed “the mystery of Christology and Pneumatology, the mystery of Church and at the same time of the Eucharist.” Christ Himself, in whom the Church participates in God’s life, is constituted by the Spirit as a “corporate personality”: there is no Church without Christ, but also paradoxically there is no Christ without the Church: “Christology without ecclesiology is inconceivable” – “What is at stake is the very identity of Christ.” The Church, says Zizioulas, “is part of the definition of Christ;” and he acknowledges how problematic this notion is: “This de-individualization of Christ is in my view the stumbling block of all ecclesiological discussion in the ecumenical movement.”

Rev. Msgr. Paul McPartlan, “Introduction” to John D. Zizioulas, The One And The Many (Sebastian Press, 2010) xv-xvi.

It should be pretty obvious by now that I’ve been neglecting this blog, and, while it is tempting to apologize and promise to try and amend my ways, that may not be terribly realistic, at least not for the next couple of months. I do hope to finish the posts on Earthen Vessels and I do hope to continue the blog in the future, although I’m not sure how that will develop, but for the time being posting may well be somewhat sporadic.

However, I have been meaning to say something about this book by Metropolitan John (Zizioulas) of Pergamon which arrived a few weeks ago courtesy of Sebastian Press of the Western American Diocese of the Serbian Orthodox Church. It is a collection of essays edited by Father Gregory Edwards and is subtitled “Studies on God, Man, the Church, and the World Today.” I have only dipped into it and, as I know from previous experience, to really benefit from Metropolitan John’s works one has to do considerably more than just dipping into them, to say nothing of the fact that I still have to get my head around some of the critical issues that people have with his work. Given that at present the word “books” unfortunately conjures up more the thought of binding than that of reading, it will probably take a while before I really get into this. On the other hand, the advantage of a collection of essays is that they can be read separately and so I hope to say more on at least some of them before too long.

The collection of essays is organised around three themes. The first is entitled “Studies in Triadology” and deals with questions of Trinitarian theology and anthropology. The second is entitled “Studies in Ecclesiology” and addresses  questions relate to the Eucharist, Pneumatology, Liturgy, eschatology and authority. The third is entitled “Studies on the Ecumenical Movement” and addresses the Orthodox understanding of participation in the Ecumenical Movement and specific related issues such as theological education and proselytism.

More again, hopefully!