November 5, 2024
The International Theological Conference titled “Theological Legacy and Ecumenical Perspective: A Conference in Memory of Metropolitan John D. Zizioulas of Pergamon” commenced on the afternoon of 5 November 2024, with an address by His All-Holiness Ecumenical Patriarch Bartholomew.
“Welcome to this international conference, where we gather to honour the memory and contributions of our beloved brother, Metropolitan John of Pergamon—a distinguished theologian, professor, and academic—who significantly impacted the Church, sacred science, and spiritual culture. We extend our heartfelt thanks to the speakers who will illuminate central aspects of his work, which has been instrumental in the development of what he termed “theology in dialogue”. Through both action and word, he demonstrated how theology can engage creatively with the contemporary world, culture, and science while remaining faithful to the Tradition of the Great Fathers of the Church, who provided us with a model of open and dialogical theology.
The late Metropolitan wrote: “Just as late Greek philosophy challenged the world of the Fathers of the Church—a world with which they had to engage and transform—today, the rapid advance of technological culture poses a similar challenge for contemporary Orthodoxy. Our present world is shaped by the achievements of Western culture, from technological conquests to the profound anxieties of loneliness and depersonalization, often tragically expressed in modern art. In this context, contemporary Orthodoxy must respond with vigour and sensitivity to transform modern philosophies and ideologies, thereby rescuing the individual and their freedom from the vortex of hedonism. Orthodoxy possesses many strengths for such an endeavour. These strengths, rooted in the liturgical and ascetic experience of Orthodoxy, can be liberated to engage creatively with modern culture and effect transformation. In this critical time, Orthodoxy holds the hope of the world”.
The Ecumenical Patriarch noted that many Western theologians, in the face of the timely thought of the Metropolitan of Pergamon, have moved beyond equating Orthodoxy with an inability to engage with the modern world. Instead, they have turned to the theology of the Metropolitan of Pergamon to explore the treasures of our Orthodox tradition.
The Ecumenical Patriarch further remarked on the invaluable contribution of the Metropolitan of Pergamon during the preparation and decisive phases leading to the realization of the Holy and Great Council of the Orthodox Church in June 2016 in Crete. The institution of the Gatherings of Orthodox Primates marked a turning point in the modern history of the Ecumenical Patriarchate, fostering Orthodox cooperation and facilitating the convening of the Holy and Great Council. It is no coincidence that the presidency of the Pre-Council Preparatory Committee for the first Gathering of Orthodox Primates in Phanar in 1992 was entrusted to the Metropolitan of Pergamon. Throughout the journey to the Council of Crete, as well as during the Council’s deliberations, the blessed brother served as the charismatic theological advisor. His interventions were pivotal in shaping the final texts during lengthy discussions, particularly regarding the use of the term “Church” for non-Orthodox and other important points.
The Ecumenical Patriarch recounted a significant intervention by the Metropolitan of Pergamon concerning the terminology of “person” in the document titled “The Mission of the Orthodox Church in the Contemporary World.” He stated: “The current issue is whether it is permissible or, I would argue, necessary for the text before us to use the term “person.” It has been suggested that we should completely remove it from our vocabulary because some misuse it. I believe this would be a mistake, as we use it daily, and we must address the world in the language it employs.
In human life, the term “person” carries great significance. I would particularly emphasize that if we abolish this term in our dialogue with scientists, especially concerning bioethics, we will encounter serious challenges because, for scientists, a person is merely another animal. If we accept this view, we cannot uphold the sanctity of humanity unless we distinguish between the terms “man” and “person.” This distinction already exists in scientific language, and thus, the use of the term is vital in a council document that addresses the broader public. It has been said that “the Holy and Great Council would be worthwhile solely for the discussion of this text”. The late Florovsky argued that the greatest contribution of Patristic theology to the world is the concept of person”. Therefore, it is not feasible for us to abolish this term simply because it may be misused by some, leading to heresies and so forth. I maintain that the removal of this term poses a significant problem in our engagement with scientists and the outside world, and the Orthodox Church cannot shut itself off from dialogue with the wider community because we risk confusing philosophy with theology, as the two are not necessarily in conflict. If they are, then our dialogue will be limited to certain theologians among ourselves. I regard this issue as serious, and I believe the arguments against its use are unconvincing”.
The Ecumenical Patriarch emphasised that the Eucharistic ecclesiology articulated by Pergamon and the deepening of biblical and patristic ecclesiological tradition constitute invaluable contributions of Orthodox theology to contemporary global theological dialogue. He remarked that with respect to the Divine Eucharist, the late Hierarch of the Throne developed the concept of theological ecology. “Ecological sensitivity and practical care for the protection of the natural environment stem from the Eucharistic identity of the Church and the ascetic ethos, which is exemplified in the Eucharistic use of creation. Orthodox ecclesiastical life represents “applied ecology,”’ the Patriarch noted.
“Eternally, theological ecology will bear the imprint of John of Pergamon. No discourse on the contribution of Christianity to environmental protection can overlook his insights and positions”.
The blessed brother’s focus on the Eucharistic-centred experience—which defined his life, thought, and hope—is also a reflection of his eschatology, serving as both a lifeblood and sustainer of all his theology. This is an irreplaceable legacy for generations to come, a source of inspiration and nourishment for fruitful theological discourse, and a lasting treasure for sacred science. “Eschatology is not merely a doctrine; it is a direction, a perspective, a mode of existence. It relates not only to the future but also encompasses our past and present”, reads the opening lines of the introduction to the Metropolitan of Pergamon’s important work, published posthumously, titled “Remembering the Future: Toward an Eschatological Ontology.”
The blessed brother has re-centred eschatology within Orthodox theology, developing a comprehensive perspective on the subject while critically addressing the tendencies to marginalize the second and glorious coming of the Lord within the framework of Orthodoxy.
In closing his remarks, the Ecumenical Patriarch expressed:
“The Great Church of Christ is blessed to count among its bishops the lofty theologian, Metropolitan John of Pergamon, a dynamic representative in ecumenical meetings, a skilled negotiator entrusted with challenging ecclesiastical missions, and a pioneering figure in the Pre-Council Pan-Orthodox Conferences and Special Committees. He was called upon to articulate his ecclesiological opinions on significant contemporary issues, always approaching these matters with diligence and profound theological insight. His submissions, opinions, reports, interventions, and other significant writings housed in the Archives of the Holy and Sacred Synod represent a priceless theological legacy for the Great Church.
The blessed brother held great respect for the Ecumenical Patriarchate and its ecclesiological identity. He made significant contributions to pan-Orthodox unity, inter-Christian and interfaith dialogue, and resisted ethnic and tribal tendencies within Orthodoxy, offering a modern testimony to the signs of the times.
He demonstrated that authentic theological work is one of “the most thrilling adventures of the human spirit”. It is no coincidence that his writings are characterized by unparalleled relevance. They situate the truth of our faith within contemporary contexts, vividly illustrating that “there is no dogma of our Church that does not speak to the real problems of humanity”. The theological legacy of Pergamon is “dialogical theology”, which interprets the Tradition of the Church in existential terms within each historical context, embodying a dual referentiality: fidelity to the Truth and openness.
In conclusion, we bow in reverence to the greatness of the ecclesiastical and theological contributions of our blessed brother. We offer our thanks, praying to the Lord of life and death to grant eternal rest to his soul.”
This conference, organised by the Ecumenical Patriarchate in collaboration with the Academy of Theological Studies in Volos and the Centre for Orthodox Christian Studies at Fordham University (USA), will continue until Thursday, 7 November 2024.
The conference features a variety of scholars and theologians discussing the multifaceted legacy of Metropolitan John of Pergamon, exploring themes such as ecumenical dialogue, contemporary theological challenges, and the role of Orthodox Christianity in addressing modern issues.
The full text of the Ecumenical Patriarch’s address can be read here.
Photos: Nikos Papachristou / Ecumenical Patriarchate
Translated by Ioanna Georgakopoulou
Source: orthodoxtimes.com
