Page 324 - Orthodoxy Zizioulas

O r t h o d o x y
At the same time, this eschatological vision introduces a
profound humility into our engagement with history. The fu-
ture does not grow out of the past as its natural fulfillment; it
comes as a free gift. Each Eucharist is a new event, brought
into being by the Spirit. It is not the product of historical con-
tinuity alone. This means that history itself cannot be fully
predicted or controlled. No human project, however noble,
can claim to realize the Kingdom.
For this reason, the Church cannot identify herself with
any political ideology or historical program. She cannot as-
sume that her actions, simply because they are well-inten-
tioned, coincide with the will of God. She must act in the
world, but always with the awareness that judgment belongs
to God alone. The future remains open, and every human ac-
tion stands under the possibility of correction and repentance.
This guards the Church against every form of triumpha-
lism and every attempt to impose the Kingdom by force. It
also opens the door to a deeper engagement with others. If the
final judgment belongs to God, then we cannot claim cer-
tainty about the ultimate destiny of others. The eschatological
perspective teaches us to live with openness, humility, and
hope, even in the face of difference.
This perspective also reshapes our understanding of unity
and diversity in society. The Kingdom is the gathering of all
into one, yet this unity does not abolish difference. On the
contrary, it presupposes it. The one and the many belong to-
gether. There is no unity without multiplicity, and no multi-
plicity without unity.
In the Eucharist, this is experienced as a living reality: one
Body, yet many members; one gathering, yet composed of
persons who remain distinct. This has important implications
for social life. Diversity—of culture, language, and expres-
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