'Communion and otherness: how can these be reconciled?' In this wide-ranging study, the distinguished Orthodox theologian, Metropolitan John (Zizioulas) of Pergamon, seeks to answer that question. In his celebrated book, Being as Communion (1985), he emphasised the importance of communion for life and for unity. In this important companion volume he now explores the complementary fact that communion is the basis for true otherness and identity. With a constant awareness of the deepest existential questions of today, Metropolitan John probes the Christian tradition and highlights the existential concerns that already underlay the writings of the Greek fathers and the definitions of the early ecumenical councils. In a vigorous and challenging way, he defends the freedom to be other as an intrinsic characteristic of personhood, fulfilled only in communion. After a major opening chapter on the ontology of otherness, written specially for this volume, the theme is systematically developed with reference to the Trinity, Christology, anthropology and ecclesiology. Another new chapter defends the idea that the Father is cause of the Trinity, as taught by the Cappadocian fathers, and replies to criticisms of this view. The final chapter responds to the customary separation of ecclesiology from mysticism and strongly favours a mystical understanding of the body of Christ as a whole. Other papers, previously published but some not easily obtainable, are all revised for their inclusion here. This is a further contribution to dialogue on some of the most vital issues for theology and the Church from one of the leading figures in modern ecumenism.

"God As Communion" explores ancient and new meanings of the symbol of God as Trinity and brings the Christian traditions of West and East into dialogue. Through an exploration of the works of two contemporary theologians, Fox retrieves this central Christian symbol and uncovers its transforming power for the Church and world today.

A properly ecumenical theology, T. F. Torrance believed, points the church to Christ as the only source and reality of its own unity. Its only hope for unity must be discovered in him and unveiled to the church, rather than pieced together and manufactured through ecumenical slogans and well-meaning intentions. Acting on this belief, Torrance initiated an international dialogue of Reformed and Orthodox Churches, which culminated when the World Alliance of Reformed Churches and the Orthodox Church issued a groundbreaking joint statement of agreement concerning the Trinity in 1991, a move beyond the filioque controversy that has divided East and West for a millennium. The current volume on T. F. Torrance and Eastern Orthodoxy continues the theological and ecclesial work of the reintegration of Western and Eastern traditions on a classical patristic foundation.

Since its institution, the Eucharist has been celebrated in all churches regardless of denominational differences. Yet its importance should not be just confined to the Christian communities; it can have transformational power in the cultural milieu. In this book, Yik-Pui Au argues that the Eucharist can be a countercultural liturgy that upholds the identity and values of Christianity by countering cultural currents that are contrary to the Christian faith. Au takes an interdisciplinary approach comprised of church history, ritual theory, and theology of culture to examine systematically the countercultural functions of the Eucharist interpreted by three modern theologians, Henri de Lubac, John Zizioulas, and Miroslav Volf, representing the Catholic, Orthodox, and Protestant traditions respectively. The comparative evaluation of this cross-tradition analysis supports Au's argument that even though culture is complex and changing, the countercultural function of the Eucharist remains valid. Despite its complexity, culture can be transformed by the Eucharist and it can also challenge and renew our understanding of the Eucharist. She suggests that due to its richness, the countercultural function of the Eucharist cannot be exhausted by one tradition. It is the task of theologians to help the church continually venture to explore and vivify this function ecumenically.

Even in the twenty-first century, critical and creative engagement with modern and postmodern philosophy is a rarity in Orthodox circles. The collection of essays presented here by Christoph Schneider makes a significant contribution to overcoming this deficit. Eight scholars from six different countries, working on the intersection between Orthodox thought and philosophy, present their research in short and accessible form. The topics covered range from political philosophy to phenomenology, metaphysics, philosophy of self, logic, ethics, and philosophy of language. The authors do not all promote one particular approach to the relationship between Orthodox theology and philosophy. Nevertheless, taken together, their work demonstrates that Orthodox scholarship is not confined to historical research about the Byzantine era, but can contribute to, and enrich, contemporary intellectual debates.

Churches are filled with human beings. It is as a community of human creatures that the church gathers together on Sunday mornings to worship the triune God, and it is as a community of creatures that its members participate in the church's liturgical life. However, merely noting that the church and human beings are related to one another leaves the nature of this relationship unresolved and undefined. And this raises an important question: How should the doctrine of the church inform our understanding of what it means to be human? This project is an exercise in ecclesio-anthropology, albeit from a Free Church perspective. In it Daniel Lee Hill seeks to discover how the nature, practices, mission, and telos of the church robustly inform our understanding of the human creature.

There has been considerable debate in recent years in the Anglican Church of Australia about issues of sexual diversity. To this end, two collections of essays have been published. The first, Five Uneasy Pieces, addressed the texts that have frequently been used to argue against the legitimacy of homosexual expression within Christian life and leadership. The book demonstrated clearly that the texts that have been interpreted to slam gay and lesbian people are in fact misused, with little or no regard either for ancient context or for contemporary hermeneutics. However, as all biblical liberationist projects have demonstrated, it is not enough to invalidate oppressive uses of selected texts. The obligation is to establish Scripture's hospitable inclusion of those who have been subjected to such oppression. This is more than a generalized divine invitation to the world; it requires a retrieval of those texts that actively embrace gays and lesbians. Hence, a second collection followed, Pieces of Ease and Grace. This collection broke significant new ground in the way the Bible can contribute to contemporary debates. The collection utilized a range of methodologies and unlocked authentic, significant and original readings that restored the Bible to a pastoral and transformative support for those whose self-identification was not shaped by heterosexual normativity. However, the project has raised significant issues for wider theological analysis, as well as calling for general theological reflection that can address historical, systematic and ecclesial concerns for supportive, inclusive recognition of those who identify as and with gay and lesbian people of faith. A third volume is therefore prepared focusing theological analysis for the benefit of reflection in the Anglican Church and beyond. Given recent developments in Ireland and the potential repercussions in Australian politics, it is clear that the Church needs to harness its thinking and its actions in relation to its place within society.

This Companion focuses on the way Orthodox theological tradition is understood and lived today.

John Zizioulas is renowned for his controversial reflection on the ontological freedom as the cause and cipher of God's being, which also has important implications for anthropology, ecclesiology and ecumenical dialogue. This view is bound up with a personalist conception of the Trinity, recognised in the teaching of the Greek Church Fathers, in which the person represents the primary ontological category. In particular, Zizioulas shows how, by virtue of the Father, personhood coincides with absolute freedom. In The Father's Eternal Freedom, Dario Chiapetti explores this ontology. Taking into account Zizioulas' epistemological principles, his patristic reading and his theological development, the author systematically presents Zizioulas' thesis, verifying its conformity to dogma and its internal coherence. Chiapetti analyses how Zizioulas' proposal brings back to the centre of systematic theology the teaching of the Greek Fathers, especially the Cappadocians, and the apophatic horizon of dogmatic reflection. Such reflection pushes the discourse on God to its maximum degree, identifying and bringing out, rather than resolving or attenuating, the aporetic terms that structure it.

>