Page 232 - Orthodoxy Zizioulas

O r t h o d o x y
Through the epiclesis, the Church lives by continually ask-
ing for what has already been given in Christ. Grace is never
possessed, but always received anew.
All this raises fundamental questions, especially concern-
ing the meaning of history. In pursuing this path, Orthodox
theology has encountered both difficulties and new possibili-
ties, making its task more demanding but also more creative.
What are the factors that have driven these developments?
The first is, quite curiously, the work of Western theolo-
gians. The return to the Fathers in the West has contributed
significantly to the Orthodox theological revival, especially in
patristic, biblical, and liturgical studies. Scholars such as
Mersch, Daniélou, Congar, and de Lubac, as well as liturgical
scholars like Dix and Casel, have helped Orthodox theolo-
gians reconnect with their own sources.
What Khomiakov did not foresee was that the West itself
would seek to overcome its own “Babylonian captivity” and
return to its roots. Orthodoxy was quick to recognize and
respond to this development.
The second factor was the influence of Russian émigré
theologians after the Bolshevik Revolution. Figures such as
Bulgakov, Berdyaev, and Florovsky, working in the West, initi-
ated a theological revival. Institutions such as St. Sergius in
Paris and St. Vladimir’s Seminary in New York became centers
of Orthodox theological renewal and helped make Orthodoxy
better known in the West than ever before.
When we consider the results of this new phase, however,
we encounter difficulties. Orthodox theology remains in tran-
sition. The older theology shaped by confessionalism and
scholasticism continues to be taught and published. Standard
manuals, such as those by Androutsos and Trembelas, still
dominate theological education, which largely retains West-
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