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Please note: I’m trying to keep this bibliography synchronized with a few different social networked outlets. For those who are interested, you can see the research group on Mendeley, CiteULike Group, Connotea, Academia research interest, and Worldcat Bibliography. One of my favorite theologians is Metropolitan John D. Zizioulas, and I’m certainly not alone in appreciating his insights. I find especially, as I come from the Protestant evangelical tradition, that much of his presentation of Eastern Orthodox Christian doctrine is challenging in helpful ways to my own doctrinal presuppositions. I’ve spend quite a bit of time writing a masters thesis on Zizioulas and exploring his work as a resource for ecological ethics and as a result I’ve got some resources to share. Below I’m going to include a working (and annotated) bibliography of his work, which can hopefully aid other in their research on his work. Also included is some summary of secondary sources dealing with his work and some introductory comments for those first encountering Zizioulas’ work.

1. How to get started with Metropolitan John
By way of introduction and in an attempt to categorize Zizioulas I would suggest that there are three different levels of theological writing, all three (I would argue) quite necessary! They are: 1) Technical systematics (i.e. theologians writing for other theologians) 2) Conceptual theology (i.e. theologians writing for pastors and theologically trained laypeople) 3) Applied theology (i.e. the universal audience – writing for everyone) John Calvin started in the third category and as he revised the institutes gradually worked his way up towards (1). Zizioulas usually falls into categories 1 and 2. He writes often in very technical language, and enters into existing theological conversations (like “personhood”) which have a very complicated background including both contemporary and historical theological work. He assumes in his writing that the reader is familiar with the resources he has learned from and is drawing on (i.e. Maximus the confessor, and Georges Florovsky, for example) without providing an explanation for the uninitiated. This is good, in his case, as if this background were included… a 20 page essay would become a 400 page book! It is also the case that Zizioulas’ work gets quoted and studied in category 1 work by other theologians. I don’t introduce these categories to suggest that there is a hierarchy of audiences, or any other such thing, but rather to warn the reader (whether they have theological training or not) that in approaching Zizioulas work, one should be prepared to do some background reading, and then read the essay again, and again, and again! With this in mind, I would suggest that the reader first coming to Zizioulas’ work do some homework up front.

  • Douglas Knight (a “Zizioulas approved” theologian) has written an excellent introduction to his work in Lectures in Christian Dogmatics (2009). Knight surveys Zizioulas’ approach to theology in broad contour and provides a helpful survey of how various commitments bear out over the whole of theological reflection.
  • Cambridge University Press has just published an excellent Cambridge Companion to Orthodox Christian Theology which has several chapters which are relevant to Zizioulas. In seeking to understand the present problems faced by the Orthodox church and the issues towards which Zizioulas is (often implicitly) writing, check out the Introduction, “Who Are the Orthodox Christians? A Historical Introduction.”
  • In the same volume, also check out Chapter 12 “The Patristic Revival and its Protagonists” to get a feel for Zizioulas’ theological method and in particular his use of early Christian theology.
  • Finally, for a longer treatment of Zizioulas, check out just about anything by Aristotle Papanikolaou. He presents by far the most sensitive readings of Zizioulas that I’ve encountered (along with Douglas Knight and Paul McPartlan).

2. About Zizioulas’ Writing
I’ll include a full annotated bibliography below, but it also bears mention that Zizioulas’ writing doesn’t fit into the typical publishing academic pattern. The major reason for this, I suspect, is the fact that he has been a theological teacher, churchman (very actively involved in the ecumenical work of the Orthodox church) and for the past several decades bishop. As a result, most of his published work, except for his doctoral dissertation, consists of essays, journal articles, and collections of essays. The only full length monograph, “Lectures in Christian Dogmatics” is a transcription of his Theology Course and thus not originally a book in the strict sense. He is certainly systematic in his approach, always keeping the major categories and the whole scope of the Christian life and belief in mind when he writes, but most of the articles have an occasion or a problem that they’re written for specifically. This is helpful to keep in mind when reading Zizioulas.

3. Biography of Zizioulas
(Note: This is an excerpt from my master’s thesis, meant to briefly introduce Zizioulas’ life and approach with a brief biography) Three themes intertwine in Zizioulas’ biography: (1) integrative academic theology bringing together reflection that is historical, theological, and biblical, (2) distinctive deployment for his church, and (3) ecumenical rapport. Though much of Zizioulas’ written work has not been available in English until fairly recently, his work both as a theologian and churchman has spanned nearly a half-century. His academic career began with study at the Universities of Thessalonika and Athens in 1950, and then a year at the ecumenical Institute of Bossey in 1955. Between 1960 and 1964 Zizioulas did doctoral research under Georges Florovsky, Chair of Eastern Church History at Harvard and a member of the Russian Orthodox Church. This move to Harvard by Zizioulas marked the start of a vibrant interaction with Western Christianity which has continued to the present day. Zizioulas took up a post at the University of Athens in 1964 as Assistant Professor of Church History, and returned “Westward” six years later, working as Professor of Patristics at the University of Edinburgh from 1970 until he took up a post as Professor of Systematic Theology at Glasgow in 1973. Just over a decade later Zizioulas published his first major monograph, Being as Communion (1985), and shortly thereafter became Metropolitan of Pergamon (1986). In the same year, he assumed a full time academic post at Thessaloniki School of Theology as Professor of Dogmatics. Throughout this academic career, Zizioulas has demonstrated his commitment to dogmatics not as free-standing discourse, but as providing resources for the church. Much of his written work has aimed to clarify the theological backdrop informing church life, centering particularly on the place of the Eucharist and the bishop.*1* Thus prior to BC, many of his articles were written for ecumenical forums in which he participated frequently.*2* Along these lines, Volf suggests that “Zizioulas’s most important publications have originated within the framework of his ecumenical activity, or his ‘principal vocation’; their goal is to provide new impulses for the ecumenical dialogue between East and West.”*3* Of particular note was his appointment as delegate of the Ecumenical Patriarchate to the central committee of the World Council of Churches in 1975. All of the various facets of Zizioulas’ work reflect a fundamental attempt to express the particular heritage of Eastern Orthodox theology in a way which enables participation in ecumenicism, an effort which laid the grounds for his encounter and subsequent friendship with Colin Gunton. As a result, it is not only productive to enact a conversation between Gunton and Zizioulas, but also relevant to ask “Protestant questions” of Zizioulas, given an amply substantial reading of his work. One other element of Zizioulas’ work in the church, which is not often noted, is his extensive involvement in advocacy and teaching regarding creation care. His writing has been instrumental in shaping Orthodox positions on ecology and the environment, and he has been featured numerous times as a keynote speaker for Religion, Science & the Environment. As mentioned, one practical outcome sought in this thesis will be to draw greater attention to this focus in his work, and its explicitly theological impetus.

Zizioulas’ Theological Method: Neo-Patristic Synthesis
One commendable feature of Zizioulas’ work is his consistency in both method and thematic emphasis throughout his career. Aristotle Papanikolaou observes how the framework for a synthetic project, relying particularly on patristic sources, emerges early in Zizioulas’ dissertation, EBC. This patristic resoursement carries through consistently in later works, BC and CO.*4* These emphases arise in some part out of an Orthodox project initiated by his teacher, Georges Florovsky (who partially supervised EBC). In his work, Florovsky called for a “Neo-patristic synthesis” in response to the perceived influence of Western scholastic methods in the Orthodox Church. This new synthesis was intended to draw on historically Eastern patristic theologians, reviving their way of doing theology (and theological emphases) for use in a contemporary context. A quick survey of Zizioulas’ work to date reflects a faithful commitment to this call.*5* One consequence of his steady reliance on patristic sources is a thematic consistency, as, following the patristic legacy, method and theological themes interpenetrate. Papanikolaou again affirms how in addition to a commitment to patristic sources, EBC also contains “much of what would later be hallmarks of his thought.” Zizioulas’ emphasis in theological themes follows an emphasis in theological sources. In his analysis, this primarily includes:

An attention to historical sources especially that of the early Christians, the centrality of the Eucharist for theology, a christological ecclesiology, a pneumatologically conditioned Christology, an understanding of personhood, the importance of eschatology…*6*

While it lies outside the scope of this thesis to fully explicate Zizioulas’ carefully nuanced presentation of each of these themes, they will (as might be expected) consistently feature in his writing on the imago Dei. This is the case in part because, for Zizioulas, theological themes themselves also interpenetrate, and any study of his doctrinal work cannot take one doctrine in isolation.*7*

On Zizioulas’ Method
As suggested above, Zizioulas’ work is particularly focused on historical resources and the historical context for their doctrine. Given this fact, it is helpful to identify at the outset his method with regard to historical sources, as Zizioulas’ reflections presume a sophisticated historiography. Zizioulas’ use of the patristic fathers in particular is not mere parroting, but represents a more substantial engagement with their work and attempts to translate its content for a contemporary audience. Per Papanikolaou:

His strength lies in his theological synthesis, which does not repeat the Greek fathers, but develops their insights to their logical conclusion and is consistent with their own approach to theology. Zizioulas’s thought is an attempt at Florovsky’s (his mentor) Neo-patristic synthesis, which is not a patristic fundamentalism, but a patristically informed theology adequate to contemporary questions. As we shall see, it is, for Zizioulas, a synthesis of patristic insights interpreted within a eucharistic framework, where the Eucharist is the event where the immanent, trinitarian life of God is made present, and where the most profound human ‘longing’ for identity and communion are fulfilled.*8*

-=-=-=-=-= Endnotes =-=-=-=-=-
*1* Zizioulas suggests in the preface to the 2nd edition of his dissertation, “Many priests, a large part of the lay faithful and many bishops, too, do not know what exactly the task and the institution of the bishop consists in, and how it is connected with the doctrinal substance of the Church. Unfortunately, many Orthodox have it firmly entrenched in their mind that the bishop is in essence an administrator, and that in his liturgical function, including indeed the Divine Eucharist, he is not a person constitutive of the Mystery but more or less decorative someone who is invited to ’embellish’ the whole service by his presence and his vestments.” EBC, 6. *2* Affirmed by McPartlan, The Eucharist Makes the Church: Henri De Lubac and John Zizioulas in Dialogue (Edinburgh: T&T Clark, 1993), 124 and Papanikolaou, “Apophaticism v. Ontology: A Study of Vladimir Lossky and John Zizioulas,“ (PhD diss., University of Chicago, 1998), 179. *3* Volf, After Our Likeness: The Church As the Image of the Trinity (Grand Rapids: Eerdmans, 1998), 94. *4* Papanikolaou suggests that Eucharist, Bishop, Church, “reflects the beginnings of a synthesis which subsequent writings would later develop and clarify.” Papanikolaou, Apophaticism v. Ontology: a Study of Vladimir Lossky and John Zizioulas, 2. *5* Ibid. *6* Ibid., 177. *7* Meyendorff suggests as much in the foreword to BC, noting, “the present work by John Zizioulas… succeeds brilliantly in showing that the Orthodox doctrines of man and of the Church cannot be compartmentalized in neatly separate sections of theological science—”theology,” “anthropology,” “ecclesiology”—but are simply meaningless if approaches separately.” BC, 11. Rowan Williams makes a similar warning in his foreword to CO: “This book is, in effect, a systematic theology, though it is not structured like one. But it is also a work of apologetics in its way.” CO, xi. The most prominent critiques include Bori, “L’unité De L’église Durant Les Trois Premiers Siècles,” Revue D’histoire Ecclésiastique 65 (1970): 56-68; Halleux, “Personalisme Ou Essentialisme Trinitaire Chez Les Pères Cappadociens? Une Mauvaise Controverse,” Revue Théologique de Louvain 17 (1986): 129-55, 265-92; Baillargeon, “Perspectives Orthodoxes Sur L’eglise-Communion, L’oeuvre De Jean Zizioulas” (PhD diss., Université de Paris-Sorbonne, 1989); Volf, After Our Likeness, Turcescu, “”Person” Versus “Individual”; and Behr, “The Trinitarian Being of the Church.” *8* Papanikolaou, Apophaticism, 180.
I’ve also written a summary of some of the major themes in Zizioulas’ work, which is a bit too technical to include here, but for those interested, please check it out here.
See a timeline I’ve made of Zizioulas’ life and career…

4. Bibliography
One note for those searching for Zizioulas’ work in various journal databases. Make sure you search using all the following potential names (French and English versions and his episcopal name): John D. Zizioulas, Jean D. Zizioulas, Metropolitan John
Primary Works by Zizioulas
Note: There are extensive bibliographies devoted to Zizioulas’ published works in various languages in:

  • McPartlan, Paul. The Eucharist Makes the Church: Henri De Lubac and John Zizioulas in Dialogue. Edinburgh: T&T Clark, 1993.
  • Papanikolaou, Aristotle. Being with God: Trinity, Apophaticism, and Divine-Human Communion. Notre Dame, IN: University of Notre Dame Press, 2006.

Major Monographs (in English)
1. Zizioulas, John D. Eucharist, Bishop, Church: the Unity of the Church in the Divine Eucharist and the Bishop During the First Three Centuries. Holy Cross Orthodox Press, 2001.
This is the published version of Zizioulas’ doctoral dissertation, supervised in part at Harvard under the influential Russian orthodox theologian Georges Florovsky, and completed at the University of Thessolonika. I strongly recommend anyone wishing to understand Zizioulas’ work more deeply, reading this work, as his episcopal ecclesiology has been much neglected in critical treatment. This work was previously published (in Greek and then French) as:

  • Zizioulas, John D. Hē Henotēs Tēs Ekklēsias En Tē Theia Eucharistia Kai T Episkopō Kata Tous Treis Prōtous Aiōnas. 1965
  • Zizioulas, John D. L’ Eucharistie, L’évêque Et L’eglise Durant Les Trois Premiers Siècles. 2nd ed. Translated by Jean-Louis Palierne. Paris: Desclée De Brouwer, 1994.

2. Zizioulas, John D. Being As Communion: Studies in Personhood and the Church. Crestwood, NY: St. Vladimir’s Seminary Press, 1985.
This is a translation of Zizioulas’ second major monograph, and is actually a collection of essays (some previously published in various languages). The title is descriptive enough to give you an idea of the terrain it covers. It is hard to underestimate the influence of this work in contemporary theology, Protestant, Catholic, and Orthodox. Note, this is the first time many of the essays republished in this volume appear in English translation, though all represent revisions and translations of work formerly published in French, Greek, and German. This work was previously published (in French) as:

  • Zizioulas, Jean, Metr. L’être Ecclésial. French vols. Perspective orthodoxe. Genève: Labor et Fides, 1981.

This work includes revised versions of the following essays:

  • Zizioulas, Jean, Metr. “Apostolic Continuity and Orthodox Theology : Towards a Synthesis of Two Perspectives.” St Vladimir’s Theological Quarterly 19, no. 2 (1975): 75-108.
  • More to come (sorry – under construction here)

A digital version of this work is searchable via google boooks at: Being as Communion: Studies in … – Google Book Search
3. Zizioulas, John D.. “Preserving God’s Creation: Three Lectures on Theology and Ecology…”

  • “Lecture One.” King’s Theological Review 12, no. 1 (1989): 1-5.
  • “Lecture Two.” King’s Theological Review 12, no. 2 (1989): 41-45
  • “Lecture Three.” King’s Theological Review 13, no. 1 (1990): 1-5.

This is another greatly neglected work by Zizioulas which demonstrates his ethical concern. This represents a publication of a lecture series that Zizioulas delivered at King’s College London, which was subsequently translated into Greek for publication as a monograph.

  • Zizioulas, John, Metr. He Ktise Os Eucharistia. Athens: Akritas, 1992.

This Greek monograph version also includes additional material: “La vision eucharistique du monde et l’homme contemporain.” (per Papanikolaou)
4. Zizioulas, John D. Communion and Otherness: Further Studies in Personhood and the Church. Edited by Paul McPartlan. New York: T&T Clark, 2006.
The chapters which represent completely unpublished material are:

  • Chapter 1: On Being Other
  • Chapter 3: The Father as Cause (this chapter represents a response by Metr. John to many critics (including A. Torrance, M. Volf, and others) and a defense of his upholding of the Cappadocian treatment of the Father as cause of the son and spirit)
  • Appendix: A Dialogue with Philip Sherrard
  • Chapter 8: The Church as the ‘Mystical’ Body of Christ

This work includes revised versions of the following essays:

  • Introduction: ———. “Communion and Otherness.” St Vladimir’s Theological Quarterly 38, no. 4 (1994): 347-361.
  • Chapter 2: ———. “On Being a Person Towards An Ontology of Personhood.” In Persons, Divine and Human: King’s College Essays in Theological Anthropology. Edited by Colin E Gunton and Christoph Schwöbel. Edinburgh: T&T Clark, 1991.
  • Chapter 4: ———. “The Doctrine of the Holy Trinity : the Significance of the Cappadocian Contribution.” In Trinitarian Theology Today. Edinburgh: T&T Clark, 1995.
  • Chapter 5: ———. “The Teaching of the 2nd Ecumenical Council on the Holy Spirit in Historical and Ecumenical Perspective.” In Credo in Spiritum Sanctum. Edited by J.S. Martins. Teologia e filosofia 6. Roma: Libreria Editrice Vaticana, 1983.
  • Chapter 6: ———. “Human Capacity and Human Incapacity: a Theological Exploration of Personhood.” Scottish Journal of Theology 28, no. 5 (1975): 401-448.
  • Chapter 7: [published in Greek and French]

A digital version of this work is searchable via google boooks at: Communion and Otherness: Further … – Google Book Search
5. Zizioulas, John D. Lectures in Christian Dogmatics. Edited by Douglas H Knight. Translated by Katerina Nikolopulu. Edinburgh: T&T Clark, 2009.
This work is a revised version of the lectures in Christian dogmatics Zizioulas has been teaching for many years. You can also find an early transcription which is similar to this work, online in Greek and English in the form of student notes, graciously published by a Zizioulas student at [coming soon]
6. Zizioulas, John D. The Eucharistic Communion and the World. Ed. by Luke Ben Tallon. Edinburgh: T&T Clark, 2012.
I include here, from the book, the list of previous sources for this collection:

  • Chapter 1 appeared first in French as “‘L’eucharistie: quelques aspects bibliques.” Pages 13–74 in L’Eucharistie, John D. Zizioulas, Jean M. R. Tillard, and Jean-Jacques von Allmen. Tours, France: Mame, 1970. The present text is a translation by Luke Ben Tallon.
  • Chapter 2 was published originally as a three-part article in Sourozh 58 (1995): 1–12 and 59 (1995): 1–12; 22– 38.
  • Chapter 3 was published originally in Sourozh 79 (2000): 2–17.
  • Chapter 4 was published originally in Nicolaus 10 (1982): 333–49.
  • Chapter 5 was published originally in Sobornost 5 (1969): 644–62.
  • Chapter 6 appeared first in French as “La Vision Eucharistique du Monde et L’Homme Contemporain.” Contacts, Revue Française de L’orthodoxie 57 (1967): 83–92. The present text is a translation by Luke Ben Tallon.
  • Chapter 7 was given first as the keynote address of the first plenary session of the Baltic Sea Symposium on Religion, Science and the Environment, 2003, www.rsesymposia.org.
  • Chapter 8 was published originally as a three-part article in Sourozh 39 (1990): 1–11; 40 (1990): 31–40; and 41 (1990): 28–39.

Journal Articles and Chapters
I am going to try and make sure I exclude those works which have been republished in monograph form above. The essays below are those which have not yet been republished elsewhere.
1969 and Earlier
Zizioulas, Jean D.. “The Eucharistic View of the World and Modern Man.” Christian Symposium (1967): 183-90. ———. “Comments.” Study Encounter 4, no. 4 (1968): 191-193. ———. “The Development of Conciliar Structures to the Time of the First Ecumenical Council.” In Councils and the Ecumenical Movement. Geneva: World Council of Churches, 1968. ———. “The Meaning of Ordination: A Comment.” Study Encounter 4 (1968): 191-193. ———. “Response to the Study Paper “The Meaning of Ordination” : An Orthodox Response.” Foundations 12, no. 2 (1969): 134-137. ———. “The Authority of the Bible.” Ecumenical Review 21 (1969): 160-66. ———. “Some Reflections on Baptism, Confirmation and Eucharist.” Sobornost 5, no. 9 (1969): 644-52.
1970-1979
———. “God Reconciles and Makes Free – An Orthodox Comment.” Bulletin (of the Department of Theology of the World Alliance of Reformed Churches and the World Presbyterian Alliance) 10, no. 2 (1970): 7-8. ———. “Ordination and Communion.” Study Encounter 6 (1970): 187-192. ———. “Ecclesiological Issues Inherent in the Relations Between Eastern Chalcedonian and Oriental Non-Chalcedonian Churches.” The Greek Orthodox Theological Review 16 (1971): 144-162. ———. “Reflections of An Orthodox (On Common Witness and Proselytism).” Ecumenical Review 23, no. 1 (1971): 30-34. ——. “Ordination-a sacrament?: an Orthodox reply” Concilium 4 (1972). ———. “The Eucharistic Community and the Catholicity of the Church.” In New Man. 1973. ———. “The Pneumatological Dimension of the Church.” International Catholic Review Communio 1 (1974): 142-58. ———. “Orthodox-Protestant Bilateral Conversations: Some Comments.” In The Orthodox Church and the Churches of the Reformation. Geneva: World Council of Churches, 1975. ———. “Informal Groups in the Church : An Orthodox Viewpoint.” In Informal Groups in the Church: Papers of the Second Cerdic Colloquium, Strasbourgh. Pittsburgh: Pickwick Publications, 1975. ———. “Hellenism and Christianity: The Encounter of Two Worlds.” In The History of the Hellenic Nation. Athens, 1976. –——. Orthodox Theological Education for the Life and Witness of the Church. Geneva: World Council of Churches, 1978. ———. “The Ecumenical Dimensions of Orthodox Theological Education.” In Orthodox Theological Education for the Life and Witness of the Church. Geneva: WCC, 1978. ———. “Churches in Conciliar Fellowship. Geneva: Conference of European Churches,” 1978. ———. “The Eucharistic Prayer and Life.” Emmanuel 85 (1979): 191-96, 201-03.
1980-1989
Secondary Works on Zizioulas
There is an extensive bibliography detailing secondary treatment of Zizioulas (up until 2007) in:

  • Knight, Douglas H. The Theology of John Zizioulas : Personhood and the Church . Aldershot, England ; Burlington, VT : Ashgate, 2007.

This also happens to be the first edited collection of essays devoted to Zizioulas’ theology.
Full Monographs (at least 50% devoted to Zizioulas)

  • McPartlan, Paul. The Eucharist Makes the Church: Henri De Lubac and John Zizioulas in Dialogue. Edinburgh: T&T Clark, 1993.
  • Volf, Miroslav. After Our Likeness: the Church As the Image of the Trinity. Grand Rapids: Eerdmans Publishing Co., 1998.
  • Knight, Douglas H. The Eschatological Economy: Time and the Hospitality of God . Grand Rapids, MI: Eerdmans, 2006.
  • Papanikolaou, Aristotle. Being with God: Trinity, Apophaticism, and Divine-Human Communion. Notre Dame, IN: University of Notre Dame Press, 2006.

Dissertations devoted to Zizioulas

  • Agoras, Konstantinos. “Personne et liberte : ou “etre comme communion” dans l’oeuvre de Jean Zizioulas.” (PhD diss., 1992).
  • Aoun, Michel. “La dimension eschatologique du sacrement de l’ordre dans la discussion theologique recente.” (PhD diss., 1995).
  • Areeplackal, Joseph. “The pneumatological dimension of ordained ministry as presented by Yves Congar and John Zizioulas.” (PhD diss., 1988).
  • Bachmann, Steve. “Enigma Variations: The “Imago Dei” as the Basis for Personhood with Special Reference to C E Gunton, M Volf and J D Zizioulas.” (PhD diss., Brunel University, 2002).
  • Baillargeon, Gaētan. “Perspectives orthodoxes sur l’Eglise-Communion, L’oeuvre de Jean Zizioulas.” (PhD diss., Éditions Paulines, 1989).
  • Carter, J. Kameron. “Hypostatic Identity In the Neo-Patristic Theology of John D. Zizioulas.” (ThM thesis, Dallas Theological Seminary, 1996).
  • Chiavone, Michael L.. “The unity of God as understood by four twentieth century trinitarian theologians: Karl Rahner, Millard Erickson, John Zizioulas, and Wolfhart Pannenberg.” (PhD diss., Southeastern Baptist Theological Seminary, 2005).
  • Fontbona I Misse, Jaume. “Comunion y sinodalidad: La eclesiologia eucaristica despues de N. Afanasiev en I. Zizioulas y J. M. R. Tillard.” (PhD diss., 1994).
  • Gabrielson, Randy Lyle. “An evangelical critique on John Zizioulas’ understsanding of particularity.” (master’s thesis, Regent College, 1997).
  • Green, Bradley Glen. “Colin Gunton and the Failure of Augustine: An Exposition and Analysis of the Theology of Colin Gunton in Light of Augustine’s “De Trinitate”.” (PhD diss., Baylor University, 2000). In ProQuest Dissertations and Theses, http://proquest.umi.com/pqdweb?index=3&did=731830091&SrchMode=1&sid=4&Fm… (accessed January 7, 2008).
  • Issari, Philia. “The human person as communion and otherness.” (PhD diss., 2002).
  • Kaggwa, Robert. “Koinonia: The Triune God and mission. A critical study of Juergen Moltmann and John D. Zizioulas’ Trinitarian theologies and an inquiry into their possible relevance for contemporary African situations.” (PhD diss., 1996).
  • Kireopolos, Antonios Steve. “The Dialogue With Orthodox Theology in the Ecclesiology of Jurgen Moltmann: Trinitarian Theology and Pneumatology as the Twin Pillars of Ecclesiology.” (PhD diss., Fordham University, 2003).
  • Mcdonnell, John J.. “Communio, collegiality, conciliarity: A comparative analysis of these concepts drawn from certain Catholic and Orthodox theologians.” (PhD diss., 1990).
  • McPartlan, Paul. The Eucharist Makes the Church: Henri de Lubac and John Zizioulas in Dialogue. Edinburgh: T&T Clark, 1993.
  • Medley, Mark Samuel. “Imago trinitatis: Toward a relational understanding of being human.” (PhD diss., Southern Baptist Theological Seminary, 1995).
  • Melissaris, Athanasios G.. “Orthodox anthropology and archetypal psychology: Comparing John Zizioulas and James Hillman on personhood.” (PhD diss., Boston University, 1997).
  • Norris, Barry John. “Pneumatology, existentialism and personal encounter in contemporary theologies of church and ministry with particular reference to John Zizioulas and Martin Buber.” (PhD diss., University of London, 1995).
  • Papanikolaou, Aristotle. “Apophaticism v. Ontology: A Study of Vladimir Lossky and John Zizioulas.” (PhD diss., University of Chicago, 1998). In ProQuest Dissertations and Theses, http://proquest.umi.com/pqdweb?index=6&did=736889941&SrchMode=1&sid=16&F… (accessed February 12, 2008).
  • Perrault, John. “The Ecclesiology of Metropolitan John Zizioulas As An Extension of the Trinitology of Basil of Caesarea.” (master’s thesis, Wesley Biblical Seminary, 1994).
  • Pietropaoli, David. “Visible ecclesial communion: Authority and primacy in the conciliar church. Roman Catholic and Orthodox theologians in dialogue.” (PhD diss., 1997).
  • Robinson, Peter Mark Benjamin. “Towards a definition of persons and relations with particular reference to the relational ontology of John Zizioulas.” (PhD diss., University of London, 1999).
  • Ruddy, Christopher James. “One church in many churches: The theology of the local church in the writings of Jean-Marie Roger Tillard, O.P.” (PhD diss., 2002).
  • Sandahl, Bo Alf Stefan. “Person, Relation och Gud: Konstruktionen av ett Relationellt Personbegrepp i Nutida Trinitarisk Teologi (Person, Relation, and God: Constructing a Relational Concept of Personhood in contemporary Trinitarian theology).” (PhD diss., Lunds Universitet, 2004).
  • Skira, Jerry Zenon. “Christ and creation, the Spirit and the Church in Modern Orthodox Theology: A Comparison of Georges Florovsky, Vladimir Lossky, Nikos Nissiotis and John Zizioulas.” (PhD diss., University of St. Michael’s College, 1998).
  • Stoicoiu, Rodica M. M.. “The Sacrament of order in its relationship to eucharist, church and trinity in the theological writings of Edward Kilmartin and John Zizioulas.” (PhD diss., 2004).
  • Tibbs, Eve M.. “East Meets West: Trinity, Truth and Communion in John Zizioulas and Colin Gunton.” (PhD diss., Fuller Theological Seminary, 2006). In ProQuest Dissertations and Theses, http://proquest.umi.com/pqdweb?index=0&did=1105008571&SrchMode=1&sid=4&F… (accessed February 12, 2008).

Monographs and Dissertations with Chapters (less then 50%) Devoted to Zizioulas

  • Fox, Patricia. God As Communion: John Zizioulas, Elizabeth Johnson, and the Retrieval of the Symbol of the Triune God. Collegeville, MN: Liturgical Press, 2001.
  • LaCugna, Catherine M. God for Us. New York: HarperSanFrancisco, 1992.
  • Torrance, Alan J. Persons in Communion: An Essay on Trinitarian Description and Human Participation, with Special Reference to Volume One of Karl Barth’s Church Dogmatics. Edinburgh: T&T Clark, 1996.

Journal Articles

  • Behr, John. “The Trinitarian Being of the Church.” St. Vladimir’s Theological Quarterly 48, 1 (2003): 67-88.
  • Bori, Pier Cesare. “L’unité de l’Église durant les trois premiers siècles.” Revue d’histoire ecclésiastique 65 (1970): 56-68.
  • Christakis, Christos B. “The creation as Eucharist: a theological approach to the problem of ecology.” St Vladimir’s Theological Quarterly 40, 4 (1996): 323-326.
  • Chryssavgis, John. “Review: Communion and Otherness.” Theology Today 64, 4 (January, 2008): 510-512.
  • Cumin, Paul. “Looking For Personal Space in the Theology of John Zizioulas.” International Journal of Systematic Theology 8, 4 (October, 2006): 356-370.
  • Groppe, Elizabeth T.. “Creation Ex Nihilo and Ex Amore: Ontological Freedom in the Theologies of John Zizioulas and Catherine Mowry Lacugna.” Modern Theology 21, 3 (July, 2005): 463-496.
  • Halleux, André de. “‘L’Église catholique’ dans la lettre ignacienne aux Smyrnoites.” Ephemerides theologicae Lovanienses 58 (1982).
  • Halleux, André de. “Personalisme ou essentialisme trinitaire chez les Pères cappadociens? Une mauvaise controverse.” Revue théologique de Louvain 17 (1986): 129-55, 265-92.
  • Hankey, Wayne. “Theoria versus Poesis: Neoplatonism and Trinitarian Difference in Aquinas, John Milbank, Jean-Luc Marion and John Zizioulas.” Modern Theology 15, 4 (October, 1999): 387–415.
  • Harrison, Nonna Verna. “Zizioulas on Communion and Otherness.” St. Vladimir’s Theological Quarterly 42 (1998): 273-300.
  • Hart, David Bentley. “The Mirror of the Infinite: Gregory of Nyssa on the Vestigia Trinitatis.” Modern Theology 18, 4 (October, 2002): 541–561.
  • Heim, S. Mark. “The Depth of the Riches: Trinity and Religious Ends.” Modern Theology 17, 1 (January, 2001): 21-55.
  • Hunt, Anne. “The Trinity and the Church: Explorations in Ecclesiology from a Trinitarian Perspective.” Irish Theological Quarterly 70, 3 (2005): 215-235.
  • Lawrence, Marilynn. “Theo-Ontology: Notes on the Implications of Zizioulas’ Engagement With Heidegger.” Theandros 3, 2 (2005).
  • Manoussakis, John Panteleimon. “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church.” Harvard Theological Review 100, 1 (2007): 29-46.
  • McCall, Tom. “Holy love and divine aseity in the theology of John Zizioulas.” Scottish Journal of Theology 61, 02 (2008): 191-205.
  • McPartlan, Paul. “The Local Church and the Universal Church: Zizioulas and the Ratzinger- Kasper Debate.” International Journal for the Study of the Christian Church 4, 1 (2004): 21-33.
  • Melissaris, Athanasios G. “The Challenge of Patristic Ontology in the Theology of Metropolitan John (Zizioulas) of Pergamon.” Greek Orthodox Theological Review 44 (1999): 467-490.
  • Papanikolaou, Aristotle. “Divine Energies or Divine Personhood: Vladimir Lossky and John Zizioulas on Conceiving the Transcendent and Immanent God.” Modern Theology 19, 3 (2003): 357-385.
  • Papanikolaou, Aristotle. “Is John Zizioulas an Existentialist in Disguise? Response to Lucian Turcescu.” Modern Theology 20, 4 (2004): 601-607.
  • Russell, Edward. “Reconsidering Relational Anthropology: A Critical Assessment of John Zizioulas’s Theological Anthropology.” International Journal of Systematic Theology 5, 2 (July, 2003): 168-186.
  • Schroeder, C. Paul. “Suffering Towards Personhood: John Zizioulas and Fyodor Dostoevsky in Conversation on Freedom and the Human Person.” St. Vladimir’s Theological Quarterly 45, 3 (2001): 243-64.
  • Small, Joseph D. “What is Communion and When is it Full?.” Ecclesiology 2, 1 (September, 2005): 71-87.
  • Tataryn, Myroslaw. “The Munich document and the language of unity.” Journal of Ecumenical Studies 26, 4 (1989): 648-663.
  • Turcescu, Lucian. “”Person” Versus “Individual”, and Other Modern Misreadings of Gregory of Nyssa.” Modern Theology 18, 4 (October, 2002): 527–539.
  • Vallianatos, Angelos. “Creation, Koinonia, Sustainability and Climate Change.” Ecumenical Review 49, 2 (April, 1997): 194-202.
  • Volf, Miroslav. “”The Trinity Is Our Social Program”: The Doctrine of the Trinity and the Shape of Social Engagement.” Modern Theology 14, 3 (1998): 403-423.
  • Webster, J. “The Self-Organizing Power of the Gospel of Christ: Episcopacy and Community Formation.” International Journal of Systematic Theology 3, 1 (2001): 69-82.
  • Wilks, J. G. F.. “Trinitarian Ontology of John Zizioulas.” Vox Evangelica 25 (1995): 63-88.
  • Williams, A. N.. “‘Instrument of the union of hearts’: The Theology of Personhood and the Bishop.” International Journal of Systematic Theology 4, 3 (November, 2002): 278-300

RSE Publications
Zizioulas has participated extensively in an Orthodox organization called “Religion, Science, and the Environment” as a panel member, keynote speaker, and lecturer. Many of these are available online at http://www.rsesymposia.org/. Following are the addresses that he has made there, by symposia: 1995, Aegean Sea Symposium

  • Zizioulas, John D. “The Book of Revelation and the Natural Environment .” In Religion, Science, and the Environment, Aegean Sea Conference 1995. [Republished in Synaxe, 56, p.13-22.]
  • ———. “Roundtable: Reflections on the Role of the Christian Churches in Encouraging Concern for the Environment.” In Religion, Science, and the Environment, Aegean Sea Conference 1995. http://www.rsesymposia.org/more.php?&pcatid=50&theitemid=15&catid=128.

1997, Black Sea Symposium

  • Zizioulas, John D. “Science and the Environment: a Theological Approach.” In Religion, Science, and the Environment, Black Sea Conference 1997.

1999, Danube Symposium

  • None Available

2002, Adriatic Sea Symposium

  • Zizioulas, John D. “Keynote Speech: Towards An Environmental Ethic.” In Religion, Science, and the Environment, Adriatic Sea Conference 2002.

2003, Baltic Sea Symposium

  • Zizioulas, John D. “Plenary Session I, Keynote Address: Proprietors or Priests of Creation.” In Religion, Science, and the Environment, Baltic Sea Conference 2003. 2003.

2006, Amazon Symposium

Notes on bibliography: For those who are curious, I’m formatting all my citations using the Chicago AD format. I use Sente to manage all my references.

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