Catholic Working Group After Its Meeting in Kyiv (Ukraine) in November 2009—On Interpreting Vatican I1

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Appendix

Communique of Saint Irenaeus Joint Orthodox- Catholic Working Group after Its Meeting in Kyiv (Ukraine) in November 2009—on Interpreting Vatican I1

The Saint Irenaeus Joint Orthodox-Catholic Working Group met from 4th to 8th November 2009 for its sixth session in Kiev at the invitation of the Ukrainian Orthodox Church (Moscow Patriarchate). During a meeting with His Beatitude Metropolitan Volodymyr of Kiev and all Ukraine the members of the group expressed their deep gratitude for the hospitality and the possibility to meet in the Monastery of the Caves. The Saint Irenaeus Joint Orthodox-Catholic Working Group consists of 26 theologians, 13 Orthodox and 13 Catholic from different European countries and the USA. It was founded in Paderborn (Germany) in 2004 and has held meetings in Athens (Greece), Chevetogne (Belgium), Belgrade (Serbia) and Vienna (Austria). The theme of the Working Group’s sixth session was “The First Vatican Council—its historical context and the meaning of its definitions”. It continued the series of discussions examining the doctrine of primacy in the context of the concrete exercise of primacy. The results of the common studies were formulated in the following theses:

1. The definitions of the first Vatican Council can only be understood rightly if one takes into account their historical context, which had a strong influence on the formulation of the dogmas of the universal jurisdiction and the infallibility of the pope. The Catholic Church in Western Europe in the second half of the 19th century found itself confronted by three challenges: an ecclesiological challenge expressed primarily in Gallicanism, a political challenge from the 166 APPENDIX

increasing state control of the Church, and an intellectual challenge from developments in modern science. 2. In Gallicanism (from Gaul, meaning France) the conception of conciliarism, aiming at subordinating the pope to the council, was revived and transformed by emphasizing the autonomy of national churches. The Gallican ideas, especially widespread in France, took a similar form in Febronianism in Germany (named after Febronius, pseudonym of the auxiliary bishop of Trier, Johann Nikolaus von Hontheim). Both Gallicanism and Febronianism were condemned by the popes of that time. 3. In the political realm, the Catholic Church found itself confronted, on the one hand, by fundamental changes in the relationship between state and church, such as the rupture between throne and altar in Germany, the instrumentalisation of the church by the state in France and in the Habsburg empire (especially under Emperor Joseph II and hence known as “Josephism”), and the loss of papal territories in Italy which deprived the pope much of his freedom of action. On the other hand, the Church was confronted by a growing influence of liberalism, which was associated in many European countries with the strong anticlericalism of governments with a secular approach. 4. The intellectual challenge consisted in the development of the modern natural sciences, in the criticism of religion in philosophy and arts, and in the application of the historical-critical method to Holy Scripture. This challenge called for a reconsideration of the relationship between faith and reason. 5. In contrast to the challenges listed above, in the countries north of the Alps the ultramontane movement developed which emphasized the necessity of being guided by the pope who lived in Rome “beyond the mountains” (ultramontane). Under Gregory XVI (1831–46) and Pius IX (1846–78) the papacy itself became one of the main actors in the ultramontane movement. 6. The ultramontane movement, supported by the new possibilities of communication which made it possible for papal declarations to be received directly by a wide public, strengthened the emotional ties of the faithful with Rome. In addition, the central role of Rome was reinforced by the missionary expansion of that time which rela- tivised the importance of national borders. Increasingly the pope became the primary figure symbolizing the Catholic Church with whom many Catholics worldwide identified themselves. 7. Ultramontanism was not only a movement of reaction but can also be considered a form of the Church’s adaptation to the constraints of APPENDIX 167

modern society. Through a reorientation towards Rome, which led to a strengthening of the powers of the papacy, the Church tried to respond to the French Revolution and its consequences (the disap- pearance of the imperial state church, the re-drawing of the map of the French dioceses and the sacking of all their bishops). 8. Although the First Vatican Council was primarily a response to the phenomena in Western society which have been mentioned, one should not forget its Eastern dimension. The approach of the Christian East, which placed more emphasis on the rights of the local churches, was raised at the Council above all by the bishops of the Eastern Catholic churches present there who—like a minor- ity of the Latin bishops—failed to get the Council to consider their reservations. 9. Due to the changes in church structures in the course of the 19th century resulting from politics, the Catholic Church at the First Vatican Council strengthened the authority of the pope and enabled him to intervene in local church structures in order to preserve the unity of the church at critical moments. The acts of the Council show that universal jurisdiction does not mean that the pope becomes an absolute monarch, because he remains bound by Divine law and natural law and has to respect the rights of the bishops and the deci- sions of the councils. 10. The First Vatican Council defined the infallibility of the pope in a very particular sense. The pope can pronounce a doctrine of faith and morals infallibly only under precisely formulated conditions. Furthermore, he cannot pronounce a new teaching but can only give a more detailed formulation of a doctrine already rooted in the faith of the Church (depositum fidei). The relationship between the infallibility of the Church and the infallibility of the pope requires more investigation. 11. Due to the interruption of the council as a result of political cir- cumstances, the First Vatican Council does not provide a complete ecclesiology, especially with regard to the role of bishops, metropoli- tans, patriarchs, synods, the laity, etc. Therefore, Vatican I cannot be considered to be the final word on the question. In addition, further study is needed on the way in which the dogmas of Vatican I were actualized subsequently in the canonical tradition and practice of the Catholic Church. 12. There is a need to develop a glossary of terms used in the documents of the council, providing definitions of technical terms such as potestas immediata, plenitudo potestatis, etc., and also explaining the different nuances of meaning when a concept is expressed in Greek 168 APPENDIX

or Latin, etc. Besides, there is also the problem of translation, for example the term “infallibility” is translated to different languages in different ways. This gives rise to different connotations (e.g. “sinlessness” in Russian, “freedom from error” in Greek) which need to be taken into account in the debate on papal infallibility. 13. The various interpretations of Vatican I among Catholics and Orthodox point to the need to develop a common historiography of the period. Agreement on the historical facts will facilitate greater understanding of the meaning of the council’s teaching. Furthermore its teaching needs to be re-articulated in view of the needs of the present day. Notes

Chapter 1

1. Exod 19:5; Isa 43:20–21; Hos 2:23. See Michael Baily, “The People of God in the Old Testament,” The Furrow 9, no. 1 (1958): 3–13; Paul S. Minear, Images of the Church in the New Testament (Philadelphia: Westminster Press, 1960), 67–71. 2. Gal 6:16; see Minear, Images of the Church in the New Testament, 71–72. 3. 1 Pet 2:9; see Minear, Images of the Church in the New Testament, 72–73. 4. 1 Pet 2:9; see Minear, Images of the Church in the New Testament, 73. 5. Gal 3:29; Rom 4:16; see Minear, Images of the Church in the New Testament, 76–78. 6. Matt 12:28; 19:24; 21:31; 21:43; Mark 1:15; 4:11; 4:26; 4:30; 9:1; 9:47; 10:14; 10:15; 10:23–25; 12:34; 14:25; Luke 4:43; 6:20; 7:28; 8:10; 9:27; 9:60; 9:62; 10:9; 10:11; 11:20; 13:18; 13:20; 13:28–29; 16:16; 17:20–21; 18:16; 18:17; 18:24–25; 21:31; 22:16; 22:18; John 3:3; 3:5. 7. Didache 9.4. Transl. by Tony Jones; made available online by Paraclete Press: http://goo.gl/Nq20u3 (accessed February 20, 2015). 8. Didache 10.5. 9. See Hans Küng, The Church (New York: Sheed and Ward, 1967), 88–96. 10. See Minear, Images of the Church in the New Testament, 119. 11. See Minear, Images of the Church in the New Testament, 111–116. 12. In this book, I use the New English Translation (NET) of the Bible. 13. Eph 1:22; 1:23; 3:10; 3:21; 5:23; 5:24; 5:25; 5:27; 5:29; 5:32; Col 1:18; 1:24. 14. Ep. 203 in Thomas P. Halton, The Church (Wilmington, DE.: M. Glazier, 1985), 53–54. 15. 1 Cor 6:19; see Nijay K. Gupta, Worship That Makes Sense to Paul: A New Approach to the Theology and Ethics of Paul’s Cultic Metaphors (Berlin: De Gruyter, 2010). 16. See Minear, Images of the Church in the New Testament, 97. 17. Adv. haer. III.24 in Halton, The Church, 38–39. 18. See Augustine, Enarr. in ps. 40.10, in Halton, The Church, 25. 19. Hippolytus in his commentary on Daniel interpreted the episode of Susanna walking in the garden under the surveillance of the two lusty elders (Dan 13:1– 64) as referring to the church. See Halton, The Church, 22. 20. See Minear, Images of the Church in the New Testament, 55. 21. In Cant. 11.8 in Halton, The Church, 35. 170 NOTES

22. Acts of Judas Thomas in Robert Murray, Symbols of Church and Kingdom = Razâ smayyanâ malkutâ: A Study in Early Syriac Tradition (London: T&T Clark, 2004), 133–34. 23. Lage Pernveden, “The Concept of the Church in the Shepherd of Hermas” (Lunds Universitet (Sweden), 1966); Martha Montague Smith, “Feminine Images in the Shepherd of Hermas” (Duke University, 1979); William Jardine, Shepherd of Hermas: The Gentle Apocalypse (Redwood City, CA.: Proteus, 1992); Robert Van de Weyer, The Shepherd of Hermas: An Apocalypse, (Eve- sham, UK: Arthur James, 1995); Edith McEwan Humphrey, The Ladies and the Cities: Transformation and Apocalyptic Identity in Joseph and Aseneth, 4 Ezra, the Apocalypse and the Shepherd of Hermas (Sheffield, UK: Sheffield Academic Press, 1995); Carolyn Osiek and Helmut Koester, Shepherd of Hermas: A Com- mentary (Minneapolis: Fortress Press, 1999). 24. See Minear, Images of the Church in the New Testament, 53–54. 25. Minear, Images of the Church in the New Testament, 54. 26. De antichr. 6 in Halton, The Church, 17. 27. Memre for Holy Week composed in the circles close to Ephrem, in Murray, Sym- bols of Church and Kingdom, 147. 28. See Bradley M. Peper, “The Development of Mater Ecclesia in North African Ecclesiology,” ProQuest Dissertations and Theses (Vanderbilt University, 2011). 29. Paedagogus 1.5, 21, in Halton, The Church, 46. 30. De unitate 6. 31. Catechesis 18.23 in Halton, The Church, 84. 32. Contra Parmenianum 2.1 in Halton, The Church, 86. 33. What It Means to Call Oneself a Christian in Halton, The Church, 152. 34. On the Fall of Eutropius in Halton, The Church, 14. 35. Such self-perception of the church was discussed during the ecumenical British-German Research Colloquium “Church as Politeia: The Political Self- Understanding of Christianity,” which took place in Oxford in September 2000. The proceedings of the colloquium have been published in the volume Chris- toph Stumpf and Holger Zaborowski, eds., Church as Politeia: the Political Self- Understanding of Christianity (presented at the Becket Institute Conference at the University of Oxford [Berlin: Walter de Gruyter, 2004]). 36. See Candida Moss, Myth of Martyrdom: How Early Christians Invented a Story of Persecution (New York: HarperOne, 2013), 18. 37. See Didache 10.5. 38. See, for instance, Robert Audi, “Foundationalism, Coherentism, and Epistemo- logical Dogmatism,” Philosophical Perspectives 2 (1988): 407–42. 39. Earl Conee and Richard Feldman, Evidentialism: Essays in Epistemology (Oxford; New York: Clarendon Press; Oxford University Press, 2004); see also a refinement of this theory in Trent Dougherty, ed.,Evidentialism and Its Dis- contents (Oxford: Oxford University Press, 2011). 40. The volume edited by David Woodruff Smith and Amie Thomasson (David Woodruff Smith and Amie Thomasson, eds.,Phenomenology and Philoso- phy of Mind [Oxford: Clarendon Press; New York: Oxford University Press, 2006]) advocates a possibility of convergence between phenomenological NOTES 171

and analytic methods in the application to cognition. The Norwegian scholar Aisle Eikrem attempted very recently to bring closer the two methods in application to religion: Asle Eikrem, Being in Religion: A Journey in Ontol- ogy From Pragmatics Through Hermeneutics to Metaphysics (Tübingen: Mohr Siebeck 2013).

Chapter 2

1. Kevin Giles, What on Earth Is the Church?: An Exploration in New Testament Theology (Downers Grove, IL: InterVarsity Press, 1995), 48. 2. Giles, What on Earth Is the Church?, 49; see Mark 3:20f; 3:31–35; 10:28–31. 3. Raymond Edward Brown, The Churches the Apostles Left Behind (New York: Paulist Press, 1984), 65. 4. Henry J. Cadbury, “Names for Christians and Christianity in Acts,” in F. J. Foakes- Jackson, Kirsopp Lake, and Henry J. Cadbury, Beginnings of Christianity (London: Macmillan and Co, 1933), v.5, 375–92. 5. 35 references in Luke and 28 references in Acts. 6. 22 references in Luke and 57 references in Acts. 7. 23 references in Acts. 8. Edward Schillebeeckx, The Church with a Human Face: A New and Expanded Theology of Ministry (New York: Crossroad, 1985), 97. 9. See Richard Bauckham, The Theology of the Book of Revelation (Cambridge: Cambridge University Press, 1993), 16. 10. Giles, What on Earth Is the Church?, 178. 11. Margaret Y. MacDonald, The Pauline Churches: A Socio-Historical Study of Institutionalization in the Pauline and Deutero-Pauline Writings (Cambridge: Cambridge University Press, 1988). 12. In Daniel M. Gurtner and John Nolland, Built Upon the Rock: Studies in the Gospel of Matthew (Grand Rapids, MI: Eerdmans, 2008), 173. 13. 30 references in 1 and 2 Cor; 6 in Rom; 4 in Gal; 2 in Phil; 4 in 1 and 2 Thess; and 1 in Philem. 14. 1 Cor 14:19; 14:23; 14:28; 14:33; 14:34; 14:35; also Philem 1:2. 15. 1 Cor 12:28; 14:4; 14:5; 14:12; 14:26. 16. Rom 16:23; 1 Cor 12:28; Col 1:25. 17. Daniel Boyarin, A Radical Jew: Paul and the Politics of Identity (Berkeley: Uni- versity of California Press, 1997), 12. 18. Giles, What on Earth Is the Church?, 147.

Chapter 3

1. Web address: http://stephanus.tlg.uci.edu/ 2. Web address: http://clt.brepolis.net/llta/Default.aspx 3. See http://goo.gl/AZLGM3 (accessed February 20, 2015). 4. See Paul Valliere, Conciliarism: A History of Decision-Making in the Church (Cambridge: Cambridge University Press, 2014), 119–31. 172 NOTES

5. Ad Smyrn. 8.2, in Cyril Richardson, “The Church in Ignatius of Antioch,”The Journal of Religion 17, no. 4 (1937): 431. 6. Ad Philadel. 4.1, in Christopher O’Donnell, Ecclesia: A Theological Encyclope- dia of the Church (Collegeville, MN: Liturgical Press, 1996), 206. 7. Ad Smyrn. 8.2. 8. Adv. haer. 1.10.221, in Thomas P. Halton,The Church (Wilmington, DE: M. Glazier, 1985), 41–42. 9. Adv. haer. 3.3.1, in Eric George Jay, The Church: Its Changing Image Through Twenty Centuries (Louisville, KY: John Knox Press, 1980), 45. 10. Adv. haer. 3.24, in Halton, The Church, 38–39. 11. See on Tertullian’s ecclesiology David Rankin, Tertullian and the Church (Cam- bridge: Cambridge University Press, 1995). 12. De praescr. 20, in Jay, The Church, 51. 13. De praescr. 37, in Jay, The Church, 52. 14. De pudicitia 21, in Jay, The Church, 54. 15. Comm. in Danielem 1.17, in Jay, The Church, 56. 16. Traditio apostolica 1.3, in Jay, The Church, 56–57. 17. Jay, The Church, 65. 18. See on Cyprian’s ecclesiology Peter Bingham Hinchliff, Cyprian of Carthage and the Unity of the Christian Church (London: G. Chapman, 1974); Hendrik Gerhardus Stefanus Kruger, “Cyprianus’s View on the Church,” ProQuest Dis- sertations and Theses (University of South Africa, 1996). 19. De unitate 7, in Jay, The Church, 73–74. 20. De unitate 6, in Halton, The Church, 50. 21. Ep. 72.21, in Jay, The Church, 68. 22. Ep. 75.7, in Jay, The Church, 68. See Ronald D. Burris, “Where Is the Church? The Sacrament of Baptism in the Teaching of Cyprian, Parmenian, Petilian and Augustine,” ProQuest Dissertations and Theses (Graduate Theological Union, 2002). 23. In Jay, The Church, 59. 24. See Stromata 6.13–14, in Jay, The Church, 60. 25. Paedagogus 1.5.20–21, in Halton, The Church, 20. 26. Protrepticus 9.26, in Halton, The Church, 32. 27. See Giuseppe Sgherri, Chiesa e sinagoga nelle opere di Origene (Milan: Vita e pensiero, 1982). 28. De Principiis 2, in Jay, The Church, 61. 29. Eph 5:27, De oratione 20.1. 30. In Cant. 1.1, in Jay, The Church, 62. 31. In Cant. 2.8, in Jay, The Church, 62. 32. In Jesu 21.1, in Jay, The Church, 62. 33. In Jeremiam 20.3, in Jay, The Church, 62. 34. In Leviticum 9.9, in Jay, The Church, 62. 35. In Leviticum 9.1, in Jay, The Church, 61–62. 36. Wilhelm Pauck, “The Idea of the Church in Christian History,”Church History 21, no. 3 (1952): 197–98. NOTES 173

37. See Andrew Louth, “Ignatios or Eusebios: Two Models of Patristic Ecclesiol- ogy,” International Journal for the Study of the Christian Church 10, no. 1 (2010): 46–56. 38. See Contra Arianos 42, in Angelo di Berardino and Johannes Quasten, Patrol- ogy (Westminster, MD: Christian Classics, 1986), v. 3, 78. 39. Tunc et ipse filius, in V. H. Drecoll and M. Berghaus, Gregory of Nyssa: The Minor Treatises on Trinitarian Theology and Apollinarism: Proceedings of the 11th International Colloquium on Gregory of Nyssa (Tübingen, 17–20 September 2008), Supplements to Vigiliae Christianae, (Leiden; Boston, MA: Brill, 2011), 460. 40. See De spiritu 26; O’Donnell, Ecclesia, 48. 41. See De spiritu 9. 23. 42. See Annemarie C. Mayer, “Ecclesial Communion: The Letters of St. Basil the Great Revisited,” International Journal for the Study of the Christian Church 5, no. 3 (2013): 235. 43. De capto Eutropio 52. 402, in Halton, The Church, 13. 44. In epistulam i ad Timotheum 62.554, in Halton, The Church, 37–38. 45. Μία φύσις τοῦ Θεοῦ Λόγου σεσαρκωμένου: Quod unus sit Christus, in G.-M. de Durand, Cyrille d’Alexandrie. Deux dialogues christologiques (Paris: Éditions du Cerf, 1964), 378.2–3. 46. In Johannem 11, in Halton, The Church, 40–41. 47. In Johannem 11, in Jay, The Church, 79. 48. In Johannem 11, in Jay, The Church, 79. 49. In Johannem 11, in Jay, The Church, 79. 50. Demonstrations 12, in Robert Murray, Symbols of Church and Kingdom = Razâ smayyanâ malkutâ: a Study in Early Syriac Tradition (London: T&T Clark, 2004), 57. 51. See Murray, Symbols of Church and Kingdom, 41. 52. Demonstrations 12, in Murray, Symbols of Church and Kingdom, 61. 53. Homily 191–204, in Murray, Symbols of Church and Kingdom, 104. 54. Rest firm on the Truth 14.2, in Murray, Symbols of Church and Kingdom, 113. 55. Rest firm on the Truth 5.3–4, in Murray, Symbols of Church and Kingdom, 112. 56. Hymns on virginity 37, in Murray, Symbols of Church and Kingdom, 77. 57. Ephrem, Hymns on faith 74, in Murray, Symbols of Church and Kingdom, 80. 58. Hymns on faith, in Murray, Symbols of Church and Kingdom, 73. 59. See Murray, Symbols of Church and Kingdom, 263. 60. Homily 12.15, in Murray, Symbols of Church and Kingdom, 270. 61. Carmina Nisibena 26, in Murray, Symbols of Church and Kingdom, 91. 62. Carmina Nisibena 27, in Murray, Symbols of Church and Kingdom, 91. 63. Hymns against heresies 3.9, in Murray, Symbols of Church and Kingdom, 90. 64. See Yves Congar, L’église de saint Augustin à l’époque moderne (Paris: Éditions du Cerf, 1970), 12. 65. See Sermon 272, in Jay, The Church, 85. 66. On the Creed, a Sermon to Catechumens, in Halton, The Church, 25. 67. Sermon 268.2, in Jay, The Church, 86. 174 NOTES

68. Homilies on 1 John 10.3, in Jay, The Church, 85–86. 69. Sermon 268.2, in Jay, The Church, 86. 70. See Herbert Andrew Deane, The Political and Social Ideas of St. Augustine (New York: Columbia University Press, 1963); R. A. Markus, Saeculum: History and Society in the Theology of St. Augustine (Cambridge: Cambridge University Press, 1970); Peter Dennis Bathory, Political Theory as Public Confession: The Social and Political Thought of St. Augustine of Hippo (New Brunswick, NJ: Transaction Books, 1981); R. W. Dyson, The Pilgrim City: Social and Political Ideas in the Writings of St. Augustine of Hippo (Woodbridge, UK: Boydell Press, 2001); R. W. Dyson, St. Augustine of Hippo: The Christian Transformation of Political Philosophy (London: Continuum, 2005); Miles Hollingworth, Pilgrim City. St Augustine of Hippo and His Innovation in Political Thought (London: T&T Clark, 2010). 71. See also Ennarationes in Psalmos 98.4, in Jay, The Church, 91–92. 72. See Pauck, “The Idea of the Church in Christian History,” 202. 73. See Karl Frederick Morrison, The Two Kingdoms: Ecclesiology in Carolingian Political Thought (Princeton, NJ: Princeton University Press, 1964). 74. J. N. D. Kelly, Early Christian Doctrines (New York: Harper, 1958), 419–20. 75. See an overview of Leo’s ecclesiology in Leo J. McGovern, The Ecclesiology of Saint Leo the Great (Rome, 1957). 76. Sermon 4.2, in Jay, The Church, 98. 77. Epistles 14.1, in Jay, The Church, 98. 78. See Jay, The Church, 99. 79. R. W. Southern, Western Society and the Church in the Middle Ages (Harmonds- worth, UK: Penguin Books, 1970), 94. 80. See McGovern, The Ecclesiology of Saint Leo the Great, 200. 81. See Francis Dvornik, The Photian Schism, History and Legend (Cambridge: Cambridge University Press, 1948); Francis Dvornik, Photian and Byzantine Ecclesiastical Studies (London: Variorum Reprints, 1974); Richard S. Haugh, Photius and the Carolingians: The Trinitarian Controversy (Belmont, MA: Nor- dland, 1975); Dvornik, Byzantium and the Roman Primacy; Andreas Andreo- poulos, “The Holy Spirit in the Ecclesiology of Photios of Constantinople,” in Holy Spirit in the Fathers of the Church (Dublin: Four Courts, 2010): 151–63. 82. In Francis Dvornik, Byzantium and the Roman Primacy (New York: Fordham University Press, 1979), 118. 83. In Photius, On the Mystagogy of the Holy Spirit (New York: Studion Publishers, 1983), 54. 84. See Dvornik, Byzantium and the Roman Primacy. 85. In Photius, On the Mystagogy of the Holy Spirit, 51. 86. In Photius, On the Mystagogy of the Holy Spirit, 50. 87. See Scott H. Hendrix, In Quest of the Vera Ecclesia: The Crises of Late Medieval Ecclesiology (Los Angeles: University of California Press, 1976); Andre Lagarde, Latin Church in the Middle Ages (Whitefish, MT: Kessinger Publishing, 2003); G. R. Evans, The Church in the Early Middle Ages (London: I. B. Tauris, 2007); Norman Tanner, The Church in the Later Middle Ages (London: I. B. Tauris, 2008). NOTES 175

88. See Pauck, “The Idea of the Church in Christian History,” 202–4. 89. See on Thomas’s ecclesiology Christopher Trevor Baglow, “‘Built Into a Holy Temple’: Thomas Aquinas’ Vision of the Church in His Exegesis of the Epistle to the Ephesians,” ProQuest Dissertations and Theses (Duquesne University, 2000). 90. Summa theologica 3a.8.3, in Jay, The Church, 118. 91. In Jay, The Church, 120. 92. See O’Donnell, Ecclesia, 446. 93. Jay, The Church, 119. 94. Expositio in symbolum apostolorum 9, in Jay, The Church, 118. 95. Summa theologica 2a–2e.1.10, in Jay, The Church, 121. 96. Jay, The Church, 122. 97. IV Sentencia 44.3.4, in Jay, The Church, 121. 98. Among the earliest publications: Juan de Torquemada, Summa de ecclesia D. Ioan. de Turrecremata: una cum eiusdem apparatu, nunc primum in lucem edito, super decreto Papae Eugenii IIII. in concilio Florentino de unione Graecorum emanato (Venetiis: Apud Michaelem Tranezinum, 1561); Juan de Torquemada, Summa de Ecclesia contra impugnatores potestatis summi Pontificis. Quaestiones LXXIII super potestate et auctoritate papali ex sententiis Thomae Aquinatis, (Lugduni: Jean Trechsel, 1496); Juan de Torquemada, Summa de Ecclesia, (Roma: Eucharius Silber, 1489). 99. Thomas M. Izbicki, Protector of the Faith: Cardinal Johannes de Turrecremata and the Defense of the Institutional Church (Washington, DC: Catholic Uni- versity of America Press, 1981), 19. 100. William Edward Maguire, John of Torquemada, O. P.: The Antiquity of the Church (Washington, DC: Catholic University of America Press, 1957), 9. 101. See Izbicki, Protector of the Faith, 50. 102. See Hans Küng, Structures of the Church (New York: Crossroad, 1982), 283. 103. See Izbicki, Protector of the Faith, 48–49. 104. Roger Haight, Christian Community in History (New York: Continuum, 2004), vol. 1, 410–11.

Chapter 4

1. Wilhelm Pauck, “The Idea of the Church in Christian History,”Church History 21, no. 3 (1952): 212. 2. In Pauck, “The Idea of the Church in Christian History,” 208. 3. Marsilius, Defensor Pacis, trans. Alan Gewirth (Toronto: University of Toronto Press in association with the Mediaeval Academy of America, 1980). 4. Roy S. Rosenstein, “Defensor Pacis,” in The Oxford Dictionary of the Middle Ages, http://goo.gl/TMiOfn (accessed 20 February 20, 2015); see Paul E. Sig- mund Jr., “The Influence of Marsilius of Padua on XVth-Century Conciliar- ism,” Journal of the History of Ideas 23, no. 3 (1962): 392–402. 5. See Ian Christopher Levy, A Companion to John Wyclif: Late Medieval Theolo- gian (Leiden; Boston, MA: Brill, 2011). 176 NOTES

6. In Michael Hurley, “‘Scriptura Sola’: Wyclif and His Critics,” Traditio 16 (1960): 278. 7. See Matthew Spinka, John Hus’ Concept of the Church, (Princeton, NJ: Prince- ton University Press, 1966). 8. Jan Hus, The Church: De Ecclesia, trans. David S. Schaff (Whitefish, MT: Kes- singer Publishing, 2009). 9. Ludvik Nemec, “John Hus’ Concept of the Church by Matthew Spinka,” The Catholic Historical Review 55, no. 1 (1969): 80. 10. In Nemec, “John Hus’ Concept of the Church by Matthew Spinka,” 80. 11. See Jan Hus, Letters of John Huss Written During His Exile and Imprisonment, ed. Emile de Bonnechose (Edinburgh: W. Whyte, 1846), 9. 12. In the Project Wittenberg: http://goo.gl/Wxts8n (accessed February 20, 2015). 13. Project Wittenberg: http://goo.gl/Wxts8n (accessed February 20, 2015). 14. Project Wittenberg: http://goo.gl/Wxts8n (accessed February 20, 2015). 15. See Christopher O’Donnell, Ecclesia: A Theological Encyclopedia of the Church, (Collegeville, MN: Liturgical Press, 1996), 277. 16. Martin Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe (Weimar: H. Böhlau, 1883), 22.309.29–31. 17. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 51.518.24–26. 18. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 7.684.20. 19. See Gottfried Wilhelm Locher, Sign of the Advent: A Study in Protestant Ecclesi- ology (Fribourg: Academic Press; Paulusverlag, 2004), 27. 20. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 6.296.39–297.3. 21. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 22.344.13–15. 22. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 6.296.39–297.3. 23. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 1.639.4–6. 24. See Locher, Sign of the Advent, 43. 25. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 7.721.4–7. 26. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 7.721.10. 27. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 38.221.20–31. 28. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 50.628ff. 29. See Locher, Sign of the Advent, 50. 30. See on Calvin’s ecclesiology: Richard C. Gamble, Calvin’s Ecclesiology: Sacra- ments and Deacons (New York: Garland, 1992); Philip Walker Butin, “Reformed Ecclesiology: Trinitarian Grace According to Calvin.” ProQuest Dissertations and Theses (Princeton Theological Seminary, 1994); David L. Foxgrover, “Cal- vin and the Church: Papers Presented at the 13th Colloquium of the Calvin Studies Society, May 24–26, 2001. Calvin Theological Seminary, the H. Henry Meeter Center for Calvin Studies” (Published for the Calvin Studies Society by CRC Product Services, 2002); Locher, Sign of the Advent; Stuart D. B. Picken, Historical Dictionary of Calvinism (Lanham, MD: Scarecrow Press, 2012). 31. The first edition was published in Latin in 1536; the definitive edition, in 1559 (in Latin) and 1560 (in French). 32. Jean Calvin, Joannis Calvini Opera Selecta, ed. Peter Barth, Wilhelm Niesel, and Dora Scheuner (Munich: C. Kaiser, 1926), 1.86, in Locher, Sign of the Advent, 70. NOTES 177

33. Calvin, Joannis Calvini Opera Selecta, 1.488. 34. Calvin, Joannis Calvini Opera Selecta, 5.322, in Locher, Sign of the Advent, 73. 35. Institutio 4.10.27, in Locher, Sign of the Advent, 76. 36. In Locher, Sign of the Advent, 80. 37. See Eric George Jay, The Church: Its Changing Image Through Twenty Centuries (Louisville, KY: John Knox Press, 1980), 176. 38. Institutio 4.11.3, in Jay, The Church, 175. 39. See Gerard Mannion and Lewis Seymour Mudge, eds., The Routledge Compan- ion to the Christian Church (London: Routledge, 2008), 389. 40. Richard Hooker, The Folger Library Edition of the Works of Richard Hooker, ed. W. Speed Hill (Cambridge, MA: Belknap Press of Harvard University Press, 1977). 41. Hooker, The Folger Library Edition of the Works of Richard Hooker, 3.1.2; 1:194.27–195.3. 42. Hooker, The Folger Library Edition of the Works of Richard Hooker. 3.1.3; 195.22–28. 43. W. David Neelands, “Richard Hooker on the Identity of the Visible and Invis- ible Church,” in Richard Hooker and the English Reformation, ed. Torrance Kirby (Dordrecht, Netherlands: Kluwer Academic Publishers, 2003), 110. 44. Hooker, The Folger Library Edition of the Works of Richard Hooker, 3.11.14; 1.261.25–30. 45. Hooker, The Folger Library Edition of the Works of Richard Hooker, 8.2.1; 3:331.19–332.1. 46. Hooker, The Folger Library Edition of the Works of Richard Hooker, 8.2.1; 3:331.19–332.1. 47. “Lex itaque divinitatis est infima per media ad suprema reduci, inquit B. Dio- nysius,” in W. J. Torrance Kirby, Richard Hooker and the English Reformation (Dordrecht, Netherlands: Kluwer Academic Publishers, 2003), 26, note 16. 48. Hooker, The Folger Library Edition of the Works of Richard Hooker, 5.60.4; 2.257.7. 49. Hooker, The Folger Library Edition of the Works of Richard Hooker, 3.1.3; 1:196.7. 50. See Neelands, “Richard Hooker on the Identity of the Visible and Invisible Church,” 104–5. 51. Hooker, The Folger Library Edition of the Works of Richard Hooker, 5.64.5; 2:298.15–17. 52. Catechismus ex decreto concilii Tridentini ad parochos (Roma: Apud Paulum Manutium, 1566). 53. Art. 9, ch. 10, quest. 5, in Theodore Alois Buckley, trans., The Catechism of the Council of Trent (London: Routledge, 1852), 95. 54. Art. 9, ch. 10, quest. 6, in Buckley, The Catechism of the Council of Trent, 96. 55. Art. 9, ch. 10, quest. 2, in Buckley, The Catechism of the Council of Trent, 93. 56. In Jay, The Church, 196. 57. Art. 9, ch. 10, quest. 12, in Buckley, The Catechism of the Council of Trent, 101. 58. Disputationes de controversiis Christianae fidei adversus huius temporis faereti- cos (Ingolstadt, 1586–93), in 3 vols. 178 NOTES

59. Disputationes 4.3.2, in Jay, The Church, 203. 60. See Disputationes 3.5.23. 61. See Disputationes 3.4.24. 62. Disputationes 3.5.4, in Jay, The Church, 204.

Chapter 5

1. The graph has been made with the help of ProQuest.com. 2. See on Schleiermacher’s ecclesiology: Youngbog Kim, “Christ and the Chris- tian Church: A Study of Friedrich Schleiermacher’s Ecclesiology in Relation to Christology,” ProQuest Dissertations and Theses (The Claremont Graduate Uni- versity, 2002); Charles Aden Wiley, “Responding to God: The Church as Visible and Invisible in Calvin, Schleiermacher, and Barth,” ProQuest Dissertations and Theses (Princeton Theological Seminary, 2002); Robert Thomas O’Meara, “The Catholic Spirit in Schleiermacher’s Ecclesiology: The 1830 Augsburg Confes- sion Sermons,” ProQuest Dissertations and Theses (University of St. Michael’s College [Canada], 1998); Dennis M. Doyle, “Mohler, Schleiermacher, and the Roots of Communion Ecclesiology,” Theological Studies 57 (1996): 467–80; Emilio Brito, “Pneumatologie, ecclésiologie et éthique théologique chez Schlei- ermacher,” Revue des sciences philosophiques et théologiques 77, no. 1 (1993): 23–52; Adele Weirich, Die Kirche in der Glaubenslehre Friedrich Schleiermach- ers (Frankfurt; New York: Peter Lang, 1990). 3. Friedrich Schleiermacher, The Christian Faith (Edinburgh: T&T Clark, 1976), 29. 4. Schleiermacher, The Christian Faith, 525. 5. Schleiermacher, The Christian Faith, 535. 6. See Schleiermacher, The Christian Faith, 678. 7. See Aidan Nichols, Catholic Thought since the Enlightenment: A Survey (Preto- ria: Unisa Press, 1998), 51. 8. Nichols, Catholic Thought since the Enlightenment: A Survey, 52. 9. Möhler was also under the influence of earlier Catholic ecclesiologists like Englebert Klüpfel (1733–1811) and Patriz Benedict Zimmer (1752–1820). He quoted the latter directly—see Doyle, “Mohler, Schleiermacher, and the Roots of Communion Ecclesiology,” 468. 10. Doyle, “Mohler, Schleiermacher, and the Roots of Communion Ecclesiology,” 474–75. 11 See Nichols, Catholic Thought since the Enlightenment: A Survey, 52–53. 12. In Kallistos Ware, “Sobornost and Eucharistic Ecclesiology: Aleksei Khomi- akov and His Successors,” International Journal for the Study of the Christian Church 11, no. 2 (2011): 220. 13. See Ware, “Sobornost and Eucharistic Ecclesiology,” 220. 14. See Василий Зеньковский, История русской философии, Философское наследие России (Москва: Раритет, 2001), 188. 15. Алексей Хомяков, Полное собрание сочинений (Москва: Университетская типография, 1886), vol. 2, 245. 16. Зеньковский, История русской философии, 188. NOTES 179

17. Хомяков, Полное собрание сочинений, 58. 18. See Зеньковский, История русской философии, 186. 19. See Serge Bolshakoff,The Doctrine of the Unity of the Church in the Works of Khomyakov and Moehler (London, 1946). 20. Хомяков, Полное собрание сочинений, 258. 21. In Ware, “Sobornost and Eucharistic Ecclesiology,” 221. 22. In Ware, “Sobornost and Eucharistic Ecclesiology,” 221. 23. Novospassky Monastery in Moscow initiated publication of the full collection of the council’s documents. 24. In J. Mordaunt Crook, “The Cambridge Movement: The Ecclesiologists and the Gothic Revival by James F. White,” Journal of the Society of Architectural Historians 40, no. 2 (1981): 158. 25. John Ruskin, The Seven Lamps of Architecture (London: Smith, Elder and Co, 1849), 34. 26. Ruskin, The Seven Lamps of Architecture, 74. 27. Crook, “The Cambridge Movement: The Ecclesiologists and the Gothic Revival by James F. White,” 158. 28. Published on the Project Canterbury: http://goo.gl/LYe4YQ (accessed Febru- ary 20, 2015). 29. See James F. White, The Cambridge Movement: The Ecclesiologists and the Gothic Revival (Cambridge: Cambridge University Press, 1962). 30. The society was reestablished in 1879 as the St. Paul’s Ecclesiological Society; in 1937, it reverted to its old name, the Ecclesiological Society. 31. A Hand-Book of English Ecclesiology (London: Ecclesiological late Cambridge Camden Society, 1847), 1. 32. A Hand-Book of English Ecclesiology, iv. 33. A Hand-Book of English Ecclesiology, 1–2. 34. Published on the Project Canterbury: http://goo.gl/geynIe (accessed February 20, 2015). 35. See Lawrence N. Crumb, The Oxford Movement and Its Leaders: A Bibliography of Secondary and Lesser Primary Sources (Metuchen, NJ: American Theological Library Association: Scarecrow Press, 1988); Owen Chadwick, The Spirit of the Oxford Movement: Tractarian Essays (Cambridge: Cambridge University Press, 1990); Peter Benedict Nockles, The Oxford Movement in Context: Anglican High Churchmanship, 1760–1857 (Cambridge: Cambridge University Press, 1994); Rodney Stenning Edgecombe, Two Poets of the Oxford Movement: John Keble and John Henry Newman (Madison, NJ: Fairleigh Dickinson University Press, 1996); C. Brad Faught, The Oxford Movement: A Thematic History of the Tractarians and Their Times (University Park, PA: Pennsylvania State Univer- sity Press, 2003); James Pereiro, Ethos and the Oxford Movement: At the Heart of Tractarianism (Oxford: Oxford University Press, 2008); Edward Short, New- man and His Contemporaries (New York: T&T Clark, 2011); Rowan Strong and Carol Engelhardt Herringer, Edward Bouverie Pusey and the Oxford Movement (London: Anthem Press, 2012); Stewart J. Brown and Peter Benedict Nockles, The Oxford Movement: Europe and the Wider World 1830–1930 (Cambridge: Cambridge University Press, 2012). 180 NOTES

36. See Richard Brown, Church and State in Modern Britain, 1700–1850 (London: Routledge, 1991); Rowan Strong, Anglicanism and the British Empire c. 1700– 1850 (Oxford: Oxford University Press, 2007). 37. See Pereiro, Ethos and the Oxford Movement: At the Heart of Tractarianism. 38. Newman in Kenneth L. Parker and Michael J. G. Pahls, Authority, Dogma, and History: the Role of the Oxford Movement Converts in the Papal Infallibility Debates (Palo Alto, CA: Academica Press, 2009), 3. 39. See Richard W. Pfaff, “The Library of the Fathers: The Tractarians as Patristic Translators,” Studies in Philology 70, no. 3 (1973): 329–44. 40. In Oxford, church architecture was confined to historic studies in the framework of the Oxford Architectural Society. Its leading figures were the historians Freeman, Froude, and Parker. This society was less active and polemical than the Cambridge society. 41. John J. Hughes, “Authority, Dogma, and History: The Role of Oxford Move- ment Converts in the Papal Infallibility Debates of the Nineteenth Century, 1835–1875,” Catholic Historical Review 131, no. 16 (2004): 160. 42. Keble wrote then to Newman that he felt “as if the spring had been taken out of my year” (Walter Lock, John Keble: A Biography [Boston: Houghton, Mifflin, 1893], 128). Others used harsher words to describe what Newman did: “The sensation to us was as of a sudden end of all things and without a new beginning.” “We felt that we had been betrayed, and we resented the wrong which had been done to us” (in Parker and Pahls, Authority, Dogma, and History: The Role of the Oxford Movement Converts in the Papal Infallibil- ity Debates, 36). 43. See Nichols, Catholic Thought since the Enlightenment: A Survey, 54–55. 44. See on Newman’s ecclesiology: Jean Guitton, The Church and the Laity: From Newman to Vatican II (Staten Island, NY: Alba House, 1965); John Coul- son, Newman and the Common Tradition: A Study of the Church and Society (Oxford: Clarendon Press, 1970); Gary Lease, Witness to the Faith: Cardinal Newman on the Teaching Authority of the Church (Pittsburgh: Duquesne Uni- versity Press, 1971); Joseph A. Komonchak, “John Henry Newman’s Discovery of the Visible Church (1816 to 1828)” (Union Theological Seminary, 1980); John Henry Lewis Rowlands, Church, State, and Society: The Attitudes of John Keble, Richard Hurrell Froude, and John Henry Newman, 1827–1845 (Worthing, UK: Churchman, 1989); Edgecombe, Two Poets of the Oxford Movement: John Keble and John Henry Newman; Donald G. Graham, “John Henry Newman, the Holy Spirit and the Church: An Examination of His Fundamental Pneumatic Ecclesiology with Special Reference to the Period 1826–1853,” ProQuest Dis- sertations and Theses (Open University [United Kingdom], 2004); Donald Gra- ham, From Eastertide to Ecclesia: John Henry Newman, the Holy Spirit and the Church, (Milwaukee, WI: Marquette University Press, 2011); Keith Beaumont, Lire John Henry Newman au XXIe siècle: Colloque du Collège des Bernardins, Faculté Notre-Dame, 14 Octobre 2010 (Paris: Lethielleux, 2011); a volume of the International Journal for the Study of the Christian Church (vol. 1 [2001]) was dedicated to the ecclesiology of Newman. NOTES 181

45. See John Henry Newman, The Via Media of the Anglican Church Illustrated in Lectures, Letters and Tracts Written between 1830 and 1841 (London: B. M. Pickering, 1877), vol. 1, xlvii–xlviii. 46. See especially §110, available on the website of the Holy See: http://goo .gl/0r1NJD (accessed February 20, 2015). 47. In Parker and Pahls, Authority, Dogma, and History: The Role of the Oxford Movement Converts in the Papal Infallibility Debates, 77. 48. On the theological developments in support of and against Gallicanism, see Richard F. Costigan, The Consensus of the Church and Papal Infallibility: A Study in the Background of Vatican I, (Washington, DC: Catholic University of America Press, 2005). 49. In “Gallicanism,” Encyclopædia Britannica: Encyclopaedia Britannica Ultimate Reference Suite (Chicago: Encyclopædia Britannica, 2010). 50. In Nicholas M. Healy, “The Church in Modern Theology,” in The Routledge Companion to the Christian Church, ed. Gerard Mannion and Lewis S. Mudge (New York: Routledge, 2008), 108. 51. Originally published in 1799; available in the later edition Giuseppe Battaggia, Il trionfo della Santa Sede e della chiesa contro gli assolti de novatori combattuti e respinti colle stesse loro armi (Venice, 1832). 52. Healy, “The Church in Modern Theology,” 107. 53. §13. Available on the website of the Holy See: http://goo.gl/dfmz6X (accessed February 20, 2015). 54. See on Vatican I: Roger Aubert, Vatican I (Paris: Éditions de l’Orante, 1964); John F. Broderick, Documents of Vatican I, 1869–1870 (Collegeville, MN: Liturgical Press, 1971); Luis M. Bermejo, Towards Christian Reunion: Vatican I, Obstacles and Opportunities (Lanham, MD: University Press of America, 1987); Brian Alexander McKenzie, “The Infallibility of the Pope and Christian Reun- ion: An Examination of the Vatican I Dogma in the Ecumenical Thought of Philip Schaff, 1819–1893” (University of St. Michael’s College [Canada], 1990); Hermann Josef Pottmeyer, Towards a Papacy in Communion: Perspectives from Vatican Councils I and II (New York: Crossroad, 1998); Costigan, The Consen- sus of the Church and Papal Infallibility: A Study in the Background of Vatican I. 55. Available online on the Global Catholic Network EWTN: http://goo.gl/nI5118 (accessed February 20, 2015). 56. A comprehensive interpretation of Vatican I that reflected also the Orthodox positions was elaborated by the Saint Irenaeus Joint Orthodox-Catholic Work- ing Group, which constitutes an unofficial dialogue between Catholic and Orthodox theologians. The group discussed Vatican I at its special session “The First Vatican Council—Its Historical Context and the Meaning of Its Defini- tions” held November 4–8, 2009, in Kyiv. The results of the discussions were articulated in a communique, to which the author of this book has also contrib- uted and which approaches the council in a balanced way from both Catholic and Orthodox perspectives. See the text of the communique in the appendix. It is also available online on the website of the Johann-Adam-Möhler-Institute for Ecumenics in Paderborn: http://goo.gl/tPzohj (accessed February 20, 2015). 182 NOTES

57. Hans Küng, however, has described the council in terms that counterposed it to its context. See Hans Küng, Structures of the Church (New York: Crossroad, 1982), 283–84. 58. See Bernard M. G. Reardon, Roman Catholic Modernism (Stanford, CA: Stan- ford University Press, 1970); Gabriel Daly, Transcendence and Immanence: A Study in Catholic Modernism and Integralism (Oxford; New York: Clarendon Press; Oxford University Press, 1980); Darrell Jodock, Catholicism Contending with Modernity: Roman Catholic Modernism and Anti-Modernism in Historical Context (Cambridge: Cambridge University Press, 2000). 59. See Avery Dulles, “A Half Century of Ecclesiology,” Theological Studies 50, no. 3 (1989): 419–42; Thomas F. O’Meara,Church and Culture: German Catholic The- ology, 1860–1914, (Notre Dame, IN: University of Notre Dame Press, 1991); Ger- ald A. McCool, The Neo-Thomists (Milwaukee, WI: Marquette University Press: Association of Jesuit University Presses, 1994); Nichols, Catholic Thought since the Enlightenment: A Survey; Fergus Kerr, Twentieth-Century Catholic Theologi- ans: From Neoscholasticism to Nuptial Mysticism (Malden, MA: Blackwell, 2007). 60. A privileged status for neo-Thomism was confirmed by Leo’s encyclical Aeterni Patris (1879), which bears the subtitle: “The Establishment of Christian Philos- ophy in the Tradition of St. Thomas Aquinas, the Angelic Doctor, in our Cath- olic Schools.” Available on the website of the Holy See: http://goo.gl/ekF8CJ (accessed February 20, 2015). 61. See Dulles, “A Half Century of Ecclesiology,” 419–20. 62. Heinrich Denzinger, Enchiridion symbolorum et definitionum, quae in rebus fidei et morum a conciliis oecumenicis et summis pontificibus emanarunt, in auditorum usum edidit Dr. Henricus Denzinger (Würzburg, 1854); the most recent publication, Peter Hünermann, Robert Fastiggi, Heinrich Denzinger, and Anne Englund Nach, Enchiridion symbolorum definitionum et declarationum de rebus fidei et morum (San Francisco: Ignatius Press, 2012).

Chapter 6

1. So the title of his article stated: Otto Dibelius, Das Jahrhundert der Kirche: Geschichte, Betrachtung, Umschau und Ziele (Berlin: Furche-Verlag, 1927). 2. Avery Dulles, Models of the Church (New York: Doubleday), 35. 3. Dulles, Models of the Church. 4. Neil Ormerod, “Recent Ecclesiology: A Survey,” Pacifica 21, no. 1 (2008): 57–67. 5. Adolf Harnack, Das Wesen des Christentums (Leipzig: Hinrich, 1900). Harnack entitled the book similarly to the famous critical essay on religion by Ludwig Feuerbach Das Wesen des Christentums (Leipzig: Otto Wigand, 1841). 6. O’Meara in his article on philosophical models in ecclesiology identified among others a historical pattern of doing ecclesiology. He connected it with Heidegger’s theory of historicity of Being and truth. (Thomas F. O’Meara, “Philosophical Models in Ecclesiology,” Theological Studies 39 [1978]: 17–19). NOTES 183

7. Roger Haight, “Systematic Ecclesiology,” Science et Esprit 45, no. 3 (1993): 256. 8. See Adolf von Harnack, What Is Christianity? (New York: Harper & Row, 1957), 10–15. 9. Alfred Loisy, L’é v a n g i l e e t l’é g l i s e (Paris: A. Picard et fils, 1902). 10. See Harnack, What Is Christianity? 264. 11. See Alfred Loisy, The Gospel and the Church, transl. by Christopher Home (London: Sir Isaac Pitman & Sons, 1908), 17. 12. See Loisy, The Gospel and the Church, 214. 13. See Loisy, The Gospel and the Church, 149. 14. See Aidan Nichols, Catholic Thought Since the Enlightenment: A Survey (Preto- ria: Unisa Press, 1998), 83–84. 15. See Nichols, Catholic Thought since the Enlightenment: A Survey, 88. 16. Adolf von Harnack, Die Mission und Ausbreitung des Christentums in den ersten drei Jahrhunderten (Leipzig: J. C. Hinrichs, 1902). 17. Adolf von Harnack, Entstehung und Entwickelung der Kirchenverfassung und des Kirchenrechts in den zwei ersten Jahrhunderten, nebst einer Kritik der Abhanndlung R. Sohm’s: “Wesen und Ursprung des Katholizismus” und Unter- suchungen über “Evangelium,” “Wort Gottes” und das trinitarische Bekenntnis (Leipzig: J. C. Hinrichs, 1910). 18. Rudolph Sohm, Wesen und Ursprung des Katholizismus (Leipzig: Teubner, 1909); see about the polemics: Duncan Jones, “The Nature of the Church: An Account of a Recent Controversy,” The Journal of Theological Studies, 13 (1912): 94–104; Hermann-Josef Schmitz, Frühkatholizismus bei Adolf von Har- nack, Rudolph Sohm und Ernst Käsemann (Düsseldorf: Patmos, 1977); James Tunstead Burtchaell, From Synagogue to Church: Public Services and Offices in the Earliest Christian Communities (Cambridge: Cambridge University Press, 1992). 19. See Peter Haley, “Rudolph Sohm on Charisma,” The Journal of Religion 60, no. 2 (1980): 192. 20. Rudolph Sohm and Karl Binding, Kirchenrecht. 1. Die Geschichtlichen Grundla- gen (Leipzig: Duncker & Humblot, 1892), 459. 21. See Haley, “Rudolph Sohm on Charisma,” 192. 22. See Haley, “Rudolph Sohm on Charisma,” 185. 23. See Haley, “Rudolph Sohm on Charisma,” 185. 24. Max Weber, Die protestantische Ethik und der “Geist” des Kapitalismus (Tübin- gen: J. C. B. Mohr, 1904). 25. Max Weber, Talcott Parsons, and R. H. Tawney, The Protestant Ethic and the Spirit of Capitalism (New York: Scribner’s, 1950), 183. 26. Weber, Parsons, and Tawney, The Protestant Ethic and the Spirit of Capitalism, 284, note 119. 27. Weber, Parsons, and Tawney, The Protestant Ethic and the Spirit of Capitalism, 183. 28. See Weber, Parsons, and Tawney, The Protestant Ethic and the Spirit of Capital- ism, 284, note 119. 184 NOTES

29. Ernst Troeltsch, Die Soziallehren der christlichen Kirchen und Gruppen (Tübin- gen: J. C. B. Mohr, 1912). 30. See William H. Swatos Jr., “Weber or Troeltsch? Methodology, Syndrome, and the Development of Church-Sect Theory,” Journal for the Scientific Study of Religion 15, no. 2 (1976): 129–44. 31. See T. Scott Miyakawa, “Troeltsch and the Test of Time,” Journal of Bible and Religion 19, no. 3 (1951): 140. 32. William Swatos argues that the ideal types of “church” and “sect” were intro- duced by Weber and later on developed by Troeltsch: Swatos, “Weber or Troeltsch? Methodology, Syndrome, and the Development of Church-Sect Theory,” 132. 33. See survey in Swatos, “Weber or Troeltsch? Methodology, Syndrome, and the Development of Church-Sect Theory.” 34. H. Richard Niebuhr, The Social Sources of Denominationalism (New York: H. Holt and Co., 1929). 35. Swatos, “Weber or Troeltsch? Methodology, Syndrome, and the Development of Church-Sect Theory,” 135. 36. See on his ecclesiology: John Walter Whitehead, “The Church, Its Relation to God and to Culture: An Essay in Constructive Ecclesiology through an Exposi- tion and Evaluation of H. Richard Niebuhr’s Thought,” ProQuest Dissertations and Theses (Vanderbilt University, 1971); Jon Diefenthaler, H. Richard Niebuhr: A Lifetime of Reflections on the Church and the World (Macon, GA: Mercer University Press, 1986); James W. Fowler, To See the Kingdom: The Theological Vision of H. Richard Niebuhr (Nashville, TN: Abingdon Press, 1974). 37. See C. E. Rozzelle, “The Social Sources of Denominationalism by H. Richard Niebuhr,” Social Forces 9, no. 1 (1930): 139. 38. Niebuhr, The Social Sources of Denominationalism, 6, 15. 39. James M. Gustafson, Treasure in Earthen Vessels: The Church as a Human Com- munity (New York: Harper, 1961), 100. 40. Haight, “Systematic Ecclesiology,” 269. 41. Paul E. Capetz, “Treasure in Earthen Vessels: The Church as a Human Com- munity by James M. Gustafson,” Religious Studies Review 35, no. 4 (2009): 248. 42. Dulles, Models of the Church. 43. Dulles, Models of the Church, 15. 44. Dulles, Models of the Church, 14–15. 45. Bernard J. F. Lonergan, Method in Theology (New York: Herder and Herder, 1972). 46. Lonergan, Method in Theology, 364. 47. Joseph A. Komonchak, Foundations in Ecclesiology (Boston: Boston College, 1995). 48. Komonchak, Foundations in Ecclesiology, 45. 49. Neil Ormerod, “A Dialectic Engagement with the Social Sciences in an Ecclesi- ological Context,” Theological Studies 66, no. 4 (2005): 815. 50. Ormerod, “A Dialectic Engagement with the Social Sciences in an Ecclesiologi- cal Context,” 830. NOTES 185

51. Ormerod, “A Dialectic Engagement with the Social Sciences in an Ecclesiologi- cal Context,” 830, 839. 52. John Milbank, Theology and Social Theory (Malden, MA: Blackwell, 2006), xiv. 53. See Neil Ormerod, “Ecclesiology and Social Sciences,” in The Routledge Com- panion to the Christian Church, Gerard Mannion and Lewis Seymour Mudge, eds. (London: Routledge, 2008), 639–51. 54. Clodovis Boff,Theology and Praxis: Epistemological Foundations (Maryknoll, NY: Orbis Books, 1987), 31. 55. Boff,Theology and Praxis: Epistemological Foundations, 33. 56. I have borrowed the name for this type of ecclesiology from Neil Ormerod’s recent survey: see Ormerod, “Recent Ecclesiology: A Survey,” 58. 57. See Roger Haight, Christian Community in History (New York: Continuum, 2004), v. 1, 19–21. 58. Edward Schillebeeckx, The Church with a Human Face: A New and Expanded Theology of Ministry (New York: Crossroad, 1985), 5. 59. Solovyov paid special attention to church-related matters in his treatise Rus- sia and the Universal Church. To avoid Russian censorship, he published it in French in 1889 under the title La Russie et l’Église universelle (Paris: A. Savine). Only posthumously was this book published in Russian: Россия и вселенская Церковь, пер. с французского Г.А.Рачинского (Москва: тип. А.И.Мамонтова, 1911). 60. Pavel Florenskij, The Pillar and Ground of the Truth (Princeton, NJ: Princeton University Press, 1997). 61. Столп и утверждение истины: Опыт православной феодицеи в двенадцати письмах свящ. Павла Флоренского (Москва: Путь, 1914; Paris: YMCA Press, 1989). 62. Николай Бердяев, Собрание сочинений. 3: Типы религиозной мысли в России (Paris: YMCA Press, 1989), 544. 63. Sergii Bulgakov, The Bride of the Lamb (Grand Rapids, MI; Edinburgh: Eerd- mans; T&T Clark, 2002), 253–54. 64. See Dulles, Models of the Church, 81–93. 65. Barth did not compose any special treatise on ecclesiology but explored it sporadically in his Die kirchliche Dogmatik (Munich: Christian Kaiser Verlag, 1932; Zürich: Evangelische Verlag Zürich, 1938–1996); English translation: The Church Dogmatics, transl. by Geoffrey Bromiley (Edinburgh: T&T Clark, 1956–1969) and essays written from 1932 to 1957. See on his ecclesiology: Nicholas M. Healy, “The Logic of Karl Barth’s Ecclesiology: Analysis, Assess- ment and Proposed Modifications,” Modern Theology 10, no. 3 (1994): 253–70; Nicholas M. Healy, “Karl Barth’s Ecclesiology Reconsidered,” Scottish Journal of Theology 57, no. 3 (1999): 287–99; Edward Eberlin Blain, “Karl Barth and His Critics: A Study in Ecclesiology,” ProQuest Dissertations and Theses (Drew University, 2001); Charles Aden Wiley, “Responding to God: The Church as Visible and Invisible in Calvin, Schleiermacher, and Barth,” ProQuest Disserta- tions and Theses (Princeton Theological Seminary, 2002); Kimlyn J. Bender, Karl Barth’s Christological Ecclesiology, Barth Studies (Farnham, UK: Ashgate, 186 NOTES

2005); Wessel Bentley, “The Notion of Mission in Karl Barth’s Ecclesiology,” ProQuest Dissertations and Theses (University of Pretoria, 2007); Keith Edward Starkenburg, “Glory and Ecclesial Growth in Karl Barth’s ‘Church Dogmatics,’” ProQuest Dissertations and Theses (University of Virginia, 2011). 66. O’Donnell, Ecclesia: A Theological Encyclopedia of the Church, 44. 67. Dulles, Models of the Church, 82. 68. Karl Barth, Dogmatics in Outline (New York: Harper & Brothers, 1959), 142–43. 69. See John Bromilow Thomson, “The Ecclesiology of Stanley Hauerwas as a Dis- tinctively Christian Theology of Liberation (1970–2000),” ProQuest Disserta- tions and Theses (University of Nottingham, 2001), 144. 70. See Dulles, Models of the Church, 82. 71. Defended in 1927 as a thesis entitled Sanctorum Communio: eine Dogma- tische Untersuchung zur Soziologie der Kirche. In 1930, this dissertation was published in Berlin by Trowitzsch editions in the series Neue Studien zur Geschichte der Theologie und der Kirche, Stück 26. See on his ecclesiology: Rainer Ebeling, Dietrich Bonhoeffers Ringen um die Kirche: eine Ekklesiolo- gie im Kontext freikirchlicher Theologie, Monographien und Studienbücher (Giessen: Brunnen, 1996); Paul O. Bischoff, “An Ecclesiology of the Cross for the World: The Church in the Theology of Dietrich Bonhoeffer,”ProQuest Dissertations and Theses (Lutheran School of Theology at Chicago, 2005); Patrick Franklin, “Bonhoeffer’s Missional Ecclesiology,” McMaster Journal of Theology and Ministry 9 (2007): 96–128; Donald M. Fergus, “Dietrich Bon- hoeffer’s Spatially Structured Ecclesiology: Reconfiguring the Confession of Christ’s Presence,” ProQuest Dissertations and Theses (University of Otago, Dunedin, 2011). 72. Dietrich Bonhoeffer,The Communion of Saints: A Dogmatic Inquiry into the Sociology of the Church (New York: Harper & Row, 1963), 123. 73. Abstract of the Bischoff, “An Ecclesiology of the Cross for the World: The Church in the Theology of Dietrich Bonhoeffer.” 74. See O’Donnell, Ecclesia, 66. 75. See Dulles, Models of the Church, 100–101. 76. Dulles, Models of the Church, 350. 77. Romano Guardini, The Church and the Catholic (New York: Sheed & Ward, 1935), 11. 78. Adam Kuper, The Spirit of Catholicism (New York: Macmillan, 1929), 41. 79. Jürgen Mettepenningen, Nouvelle Théologie—New Theology: Inheritor of Mod- ernism, Precursor of Vatican II (London: T&T Clark, 2010), 37. 80. See Walter Jens, Karl-Josef Kuschel, and Hans Küng, Dialogue with Hans Küng (London: SCM Press, 1997), 5–6. 81. Mettepenningen, Nouvelle Théologie—New Theology: Inheritor of Modernism, Precursor of Vatican II, 41–82. 82. See Mettepenningen, Nouvelle Théologie—New Theology: Inheritor of Modern- ism, Precursor of Vatican II, 4. 83. See Mettepenningen, Nouvelle Théologie—New Theology: Inheritor of Modern- ism, Precursor of Vatican II, 83–114. NOTES 187

84. Jean Daniélou, “Orientations présentes de la pensée religieuse,” Études 79, no. 249 (1946): 5–21. 85. Henri de Lubac, Surnaturel: études historiques (Paris: Aubier, 1946); see about it: John Milbank, The Suspended Middle: Henri de Lubac and the Debate Con- cerning the Supernatural (Grand Rapids, MI: Eerdmans, 2005); Serge-Thomas Bonino, Surnaturel: A Controversy at the Heart of Twentieth-Century Thomistic Thought (Ave Maria, FL: Sapientia Press of Ave Maria University, 2009). 86. See Fergus Kerr, After Aquinas: Versions of Thomism (Malden, MA: Blackwell, 2002), 134. 87. See Mettepenningen, Nouvelle Théologie—New Theology: Inheritor of Modern- ism, Precursor of Vatican II, 34. 88. See Mettepenningen, Nouvelle Théologie—New Theology: Inheritor of Modern- ism, Precursor of Vatican II, 115–38. 89. See Mettepenningen, Nouvelle Théologie—New Theology: Inheritor of Modern- ism, Precursor of Vatican II, 46. 90. See Timothy Ignatius MacDonald, “The Ecclesiology of Yves Congar: Foun- dational Themes,” ProQuest Dissertations and Theses (Marquette University, 1981), 1. 91. See MacDonald, “The Ecclesiology of Yves Congar: Foundational Themes,” 57–61. 92. See Avery Dulles, “A Half Century of Ecclesiology,” Theological Studies 50, no. 3 (1989): 425. 93. Robert Kress, “One and Holy: The Church in Latin Patristic Thought by Robert F. Evans,” Journal of the American Academy of Religion 43, no. 2 (1975): 430. 94. Dennis M. Doyle, “Yves Congar’s Vision of the Church in a World of Unbelief,” Theological Studies 66, no. 4 (2005): 900. 95. It should be said, to the credit of Congar, that his failure was not because of scholarly inaccuracy or short-sightedness, but because of fear of sanctions. In his diaries of 1946–1956, he complained about the Roman system of theological supervision, which made him a broken man, “someone killed while still alive.” (See in Mettepenningen, Nouvelle Théologie—New Theology: Inheritor of Modernism, Precursor of Vatican II, 42, note 9.) 96. See about this work of Congar and his method of “total ecclesiology” the dissertation of Rose Beal: “In Pursuit of a ‘Total Ecclesiology’: Yves Congar’s ‘De Ecclesia,’ 1931–1954,” ProQuest Dissertations and Theses (The Catholic Univer- sity of America, 2009). 97. A number of studies have been dedicated to the ecclesiology of de Lubac: Peter Bexell, “Kyrkan som sakrament. Henri de Lubacs fundamentalecklesiologi,” ProQuest Dissertations and Theses (Lunds Universitet, 1997); Bryan C. Hol- lon, Everything Is Sacred: Spiritual Exegesis in the Political Theology of Henri de Lubac, Theopolitical Visions (Eugene, OR: Cascade Books, 2009); Paul McPart- lan, “The Eucharist Makes the Church: The Eucharistic Ecclesiologies of Henri de Lubac and John Zizioulas Compared,” ProQuest Dissertations and Theses (Oxford University, 1989); Christopher James Walsh, “Henri de Lubac and the Ecclesiology of the Postconciliar Church: An Analysis of His Later Writings 188 NOTES

(1965–1991),” ProQuest Dissertations and Theses (The Catholic University of America, 1993); Susan Wood, “The Church as the Social Embodiment of Grace in the Ecclesiology of Henri de Lubac,” ProQuest Dissertations and Theses (Marquette University, 1986). De Lubac’s most important ecclesiological works are Les églises particulières dans l’église universelle. La maternité de l’église (Paris: Montaigne, 1971); Paradoxe et mystère de l’église (Paris: Aubier-Montaigne, 1967); Méditation sur l’église (Paris: Aubier, 1953); Corpus mysticum: l’eucharistie et l’église au Moyen Âge. Étude historique (Paris: Aubier, 1944); Catholicisme: les aspects sociaux du dogme (Paris: Éditions du Cerf, 1938). 98. Dulles, Models of the Church, 67. 99. See Wood, “The Church as the Social Embodiment of Grace in the Ecclesiol- ogy of Henri de Lubac,” 189. 100. Rahner’s selected works on ecclesiology: Das dynamische in der Kirche (Freiburg: Herder, 1958); Kirche und Sakramente (Freiburg: Herder, 1960); Strukturwandel der Kirche als Aufgabe und Chance (Freiburg im Breisgau: Herder, 1972). 101. See James Kevin Voiss, “A Comparison and Analysis of Karl Rahner and Hans Urs von Balthasar on Structural Change in the Church,” ProQuest Disserta- tions and Theses (University of Notre Dame, 2000), 70–72. 102. See Voiss, “A Comparison and Analysis of Karl Rahner and Hans Urs von Balthasar on Structural Change in the Church,” 88. 103. See Voiss, “A Comparison and Analysis of Karl Rahner and Hans Urs von Balthasar on Structural Change in the Church,” 133. 104. See John McKenzie, “Hans Küng on Infallibility: This Tiger Is Not Discreet,” in Hans Küng: His Work and His Way, Hermann Häring and Karl-Josef Kuschel, eds. (London: Fount Paperbacks, 1979), 87–88. 105. Aidan Nichols, The Word Has Been Abroad: A Guide through Balthasar’s Aes- thetics (Washington, DC: Catholic University of America Press, 1998), xix. 106. Tina Beattie, “A Man and Three Women—Hans, Adrienne, Mary and Luce,” New Blackfriars 79, no. 924 (1998): 97. 107. Hans Urs von Balthasar, Truth Is Symphonic: Aspects of Christian Pluralism (San Francisco: Ignatius Press, 1987), 103. 108. Hans Urs von Balthasar, Der antirömische Affekt (Freiburg im Breisgau: Herder, 1974). 109. Hans Urs von Balthasar, The Office of Peter and the Structure of the Church (San Francisco: Ignatius Press, 1986). 110. Balthasar, The Office of Peter and the Structure of the Church, 16. 111. See Balthasar, The Office of Peter and the Structure of the Church, 21. 112. See on ecclesiology of Vatican II: Guilherme Barauna, ed., L’eglise de Vatican II (Paris: Éditions du Cerf, 1966); Bonaventure Kloppenburg and Matthew J. O’Connell, The Ecclesiology of Vatican II (Chicago, IL: Franciscan Herald Press, 1974); Tai Oludare, “The Church as Communion on Mission: Vatican II Ecclesiology of Communion and Its Missionary Implications,” ProQuest Dis- sertations and Theses (Pontifical Urban University, 1996); Matthew L. Lamb and Matthew Levering, Vatican II Renewal within Tradition (Oxford: Oxford University Press, 2008); Steven C. Boguslawski and Robert L. Fastiggi, Called NOTES 189

to Holiness and Communion: Vatican II on the Church (Scranton, PA: Univer- sity of Scranton Press, 2009). 113. Available on the website of the Holy See: http://goo.gl/u1NWO2 (accessed February 20, 2015). Other constitutions are Dei Verbum (regarding the place of the Scripture in the life of the church), Sacrosanctum Concilium (on liturgy), and Gaudium et Spes (the church vis-à-vis modern world). 114. See O’Donnell, Ecclesia, 274–75. 115. See Antonio Acerbi, Due ecclesiologie: ecclesiologia giuridica ed ecclesiologia di comunione nella “Lumen Gentium” (Bologna: Edizioni Dehoniane, 1975). 116. See Dulles, “A Half Century of Ecclesiology,” 429–30. 117. Available on the website of the Holy See: http://goo.gl/j71tL0 (accessed Febru- ary 20, 2015). 118. See O’Donnell, Ecclesia, 432–33. 119. See on this: Seán O’Riordan, “The Synod of Bishops, 1985,” The Furrow 37, no. 3 (1986): 138–58; Dulles, “A Half Century of Ecclesiology,” 440–41. 120. See on his ecclesiology: Rex I. Bland, “Theological Ecumenism in Four Con- temporary Catholic Ecclesiologies,” ProQuest Dissertations and Theses (Baylor University, 1997); Maximilian Heinrich Heim and Michael J. Miller, Joseph Ratzinger: Life in the Church and Living Theology: Fundamentals of Ecclesiol- ogy (San Francisco: Ignatius Press, 2007); Tracey Rowland, Ratzinger’s Faith: The Theology of Pope Benedict XVI (Oxford: Oxford University Press, 2008); Christian Schaller, “Kirche—Sakrament und Gemeinschaft: zu Ekklesiologie und Ökumene bei Joseph Ratzinger” (Regensburg: Pustet, 2011). 121. Joseph Ratzinger, Das neue Volk Gottes: Entwürfe zur Ekklesiologie (Düssel- dorf: Patmos, 1969), 144. 122. See Aidan Nichols, The Thought of Pope Benedict XVI: An Introduction to the Theology of Joseph Ratzinger (New York: Burns & Oates, 2005), 133–36. 123. See O’Donnell, Ecclesia, 399. 124. See Kilian McDonnell, “The Ratzinger/Kasper Debate: The Universal Church and Local Churches,” Theological Studies 63, no. 2 (2002): 227–50. 125. Available on the website of the Holy See: http://goo.gl/xCf1Ut (accessed Feb- ruary 20, 2015). 126. Article 9, in McDonnell, “The Ratzinger/Kasper Debate: The Universal Church and Local Churches,” 228. 127. See McDonnell, “The Ratzinger/Kasper Debate: The Universal Church and Local Churches,” 230. 128. See O’Donnell, Ecclesia, 432. 129. Ratzinger and Messori, The Ratzinger Report: An Exclusive Interview on the State of the Church, 58. 130. Spoken at the first Orthodox theological conference in Athens (1936). 131. See Paul Gavrilyuk, Georges Florovsky and the Russian Religious Renaissance (Oxford: Oxford University Press, 2014). 132. Сергий Булгаков, Невеста Агнца (Paris: YMCA-Press, 1945). 133. See comparative studies of Florovsky’s and Bulgakov’s ecclesiologies in Miguel Vasco Costa de Salis Amaral, “Bulgakov y Florovsky: dos eclesiologias ortodoxas de la diaspora rusa,” ProQuest Dissertations and Theses (Universidad de 190 NOTES

Navarra, 2000); Sergei V. Nikolaev, “Church and Reunion in the Theology of Sergii Bulgakov and Georges Florovsky, 1918–1940,” ProQuest Dissertations and Theses (Southern Methodist University, 2007). 134. Georges Florovsky, “The Church: Her Nature and Task,” in Collected Works of Georges Florovsky, vol. 1 (Vaduz: Büchervertriebsanstalt, 1987), 58. 135. Florovsky, “The Church: Her Nature and Task,” 59–66. 136. Florovsky, “The Church: Her Nature and Task,” 66. 137. Florovsky, “The Church: Her Nature and Task,” 66. 138. Florovsky, “The Church: Her Nature and Task,” 58. 139. See particularly his book written in collaboration with Jean Bosc: Jean Daniélou and Jean Bosc, L’église face au monde (Paris: La Palatine, 1966). 140. Nichols, Catholic Thought since the Enlightenment: A Survey, 121–22. 141. In Haight, “Systematic Ecclesiology,” 275. 142. Schillebeeckx, The Church with a Human Face: A New and Expanded Theology of Ministry, 5. 143. Haight, Christian Community in History, 4. 144. Haight, Christian Community in History, 5. 145. Haight, Christian Community in History, 5. 146. Haight, Christian Community in History, 4. 147. Haight, Christian Community in History, 5. 148. Hans Küng, Konzil und Wiedervereinigung. Erneuerung als Ruf in die Einheit (Wien: Herder, 1960). 149. Hans Küng, Strukturen der Kirche (Freiburg: Herder, 1962). 150. Hans Küng, Die Kirche (Freiburg: Herder, 1967), first English edition. 151. Küng, Unfehlbar?: eine Anfrage. 152. Gustafson, Treasure in Earthen Vessels: The Church as a Human Community; recent edition: James M. Gustafson, Treasure in Earthen Vessels: The Church as a Human Community (Louisville, KY: Westminster John Knox Press, 2009). 153. Edward Schillebeeckx, Wereld en kerk (Bilthoven: Nelissen, 1966), and Edward Schillebeeckx, De zending van de kerk (Bilthoven: Nelissen, 1968). 154. Yves Congar, Le mystère du temple: ou, l’économie de la présence de Dieu à sa créature de la genèse à l’apocalypse (Paris: Éditions du Cerf, 1958). 155. Daniélou and Bosc, L’église face au monde. 156. Louis Bouyer, L’Église de Dieu, corps du Christ et temple de l’Esprit (Paris: Édi- tions du Cerf, 1970). 157. Heribert Mühlen, Una mystica persona: die Kirche als das Mysterium der Iden- tität des heiligen Geistes in Christus und den Christen; eine Person in vielen Personen (München: F. Schöning, 1964). 158. Joseph Ratzinger, Die christliche Brüderlichkeit (München: Kösel, 1960); Karl Rahner and Joseph Ratzinger, Episkopat und Primat (Freiburg: Herder, 1961); Ratzinger, Das neue Volk Gottes: Entwürfe zur Ekklesiologie. 159. Dumitru Staˇniloae, Teologia Dogmatică și Simbolică (Bucuresti: Institutului biblic, 1958). 160. Nikos A. Nissiotis, “The Ecclesiological Foundation of Mission from the Orthodox Point of View,” The Greek Orthodox Theological Review 7 (1961): 22–52. NOTES 191

161. Nicholas Afanasiev, “Una Sancta,” Irenikon 36 (1963): 436–75. 162. Ἰωάννη Ζιζιούλα, “Ἡ ἕνωσις τῆς Ἐκκλησίας ἐν τῇ θείᾳ Εὐχαριστίᾳ καὶ τῷ ἐπισκόπῳ κατὰ τοὺς τρεῖς πρώτους αἰῶνας” (University of Athens, 1965). 163. See Dean G. Peerman and Martin E. Marty, eds., A Handbook of Christian Theologians (Nashville, TN: Abingdon Press, 1984), 724. 164. See analytical list of publications by and on Küng on the WorldCat Identities: http://goo.gl/IyaZEF (accessed February 20, 2015). 165. See records of procedures and documentation against Küng in English translation: Hans Küng and Leonard J. Swidler, Küng in Conflict (Garden City, NY: Doubleday, 1981). Hans Küng, The Küng Dialogue: A Documentation on the Efforts of the Congregation for the Doctrine of the Faith and of the Conference of German Bishops to Achieve an Appropriate Clarification of the Controversial Views of Dr. Hans Küng (Tübingen) (Washington, DC: US Catholic Confer- ence, 1980); a historical account of his controversy with Rome is in Küng’s own books: Hans Küng, My Struggle for Freedom: Memoirs (Grand Rapids, MI; Ottawa: Eerdmans; Novalis, 2003); Hans Küng and John Bowden, Dis- puted Truth: Memoirs (New York: Continuum, 2008). 166. Hans Küng, Truthfulness, the Future of the Church (New York: Sheed and Ward, 1968). 167. Donald W. Musser and Joseph L. Price, eds., A New Handbook of Christian Theologians (Nashville, TN: Abingdon Press, 1996), 236. 168. See Hans Küng, The Church (New York: Sheed and Ward, 1967), 70–79; Rob- ert Nowell, A Passion for Truth: Hans Küng and His Theology (New York: Crossroad, 1981), 140. 169. Michael Fahey, “Continuity in the Church amid Structural Changes,” Theo- logical Studies 35, no. 3 (1974): 418. 170. Nowell, A Passion for Truth: Hans Küng and His Theology, 147. 171. Nowell, A Passion for Truth: Hans Küng and His Theology, 147. 172. Enda McDonagh, “Infallible? An Enquiry. Hans Küng,” The Furrow 22, no. 12 (1971): 799. 173. Nowell, A Passion for Truth: Hans Küng and His Theology, 151. 174. See Hans Küng, The Council and Reunion, trans. Cecily Hastings (London: Sheed and Ward, 1961), 36. 175. Schillebeeckx, The Church with a Human Face: A New and Expanded Theology of Ministry, 207. 176. Schillebeeckx, Wereld en rerk. 177. Schillebeeckx, De zending van de kerk. 178. Edward Schillebeeckx, The Mission of the Church, trans. N. D. Smith (New York: Seabury Press), 207. 179. Edward Schillebeeckx, Kerkelijk ambt: voorgangers in de gemeente van Jezus Christus (Bloemendaal: Nelissen, 1980). 180. Edward Schillebeeckx, Pleidooi voor mensen in de kerk: christelijke identiteit en ambten in de kerk (Baarn: Nelissen, 1985). 181. See Ormerod, “Recent Ecclesiology: A Survey,” 64. 182. Schillebeeckx, The Church with a Human Face: A New and Expanded Theology of Ministry, 69. His critical assessment of the development of the hierarchical 192 NOTES

structures in the church was questioned by the Congregation for the Doctrine of the Faith, when it was presided by Cardinal Joseph Ratzinger. See “Letter to Father Edward Schillebeeckx on June 13, 1984,” by Cardinal Joseph Ratzinger (AAS 77 [1985], 994–97; published on the website of the Congregation for the Doctrine of Faith: http://goo.gl/R30PPn [accessed February 20, 2015]); and “Notification on the Book Pleidooi voor mensen in de kerk. Christelijke identiteit en ambten in de kerk (Nelissen, Baarn 1985) by Professor Edward Schillebeeckx, O. P.” (published on the website of the Congregation for the Doctrine of Faith: http://goo.gl/YdyMAi [accessed February 20, 2015]). A documented narrative about his trials in Peter Hebblethwaite, The New Inqui- sition? (London: Fount Paperbacks, 1980). 183. Schillebeeckx, Pleidooi voor mensen in de kerk: christelijke identiteit en ambten in de kerk, 203–4. 184. Haight, “Systematic Ecclesiology,” 263. 185. The publication of the trilogy was an important event in ecclesiology. A dis- tinct theological culture started growing around it that has already resulted in a collective work: Gerard Mannion, Comparative Ecclesiology: Critical Investigations (London: T&T Clark, 2008). This book is the outcome of the United Kingdom–based Ecclesiological Investigations Research Network that became an affiliate of the American Academy of Religion. At the annual meeting of the AAR in 2006, the Ecclesiological Investigation Research Network held a session on Haight. 186. Mannion and Mudge, The Routledge Companion to the Christian Church, 387. 187. See Catholic Church, Congregatio pro Doctrina Fidei, Notification on the Book Jesus Symbol of God by Father Roger Haight (Vatican City: Libreria Editrice Vaticana, 2006). 188. See Mannion, Comparative Ecclesiology: Critical Investigations, 33–34.

Chapter 7

1. Paul Tillich, A History of Christian Thought (New York: Harper and Row, 1968), 252. 2. Karl Barth, Dogmatics in Outline (London: SCM Press, 1949), 141. 3. See Anne Hunt, “The Trinity and the Church: Explorations in Ecclesiology from a Trinitarian Perspective,” Irish Theological Quarterly 70, no. 3 (2005): 215–35. 4. Researchers of Tillich have noted the ecclesiocentricity of his theological system; see on Tillich’s ecclesiology: Laura J. Thelander, “A More Generous Ecclesiology: Paul Tillich and the Courage to Be the Church,” ProQuest Dis- sertations and Theses (Princeton Theological Seminary, 2010). 5. Paul Tillich, Systematic Theology (Chicago: University of Chicago Press, 1951), v.1, 48. 6. Paul Tillich, “The World Situation,” in Henry P. van Dusen, Paul Tillich, Theo- dore Meyer Greene, and George Finger Thomas,The Christian Answer (New York: C. Scribner’s Sons, 1945), 39. NOTES 193

7. Tillich, Systematic Theology, v.2, 180. 8. Thelander, “A More Generous Ecclesiology: Paul Tillich and the Courage to Be the Church,” 83. 9. Paul Tillich, A Reinterpretation of the Doctrine of the Incarnation (London: Spottiswoode, 1949), 147. 10. See Thelander, “A More Generous Ecclesiology: Paul Tillich and the Courage to Be the Church,” 102. 11. Maurice Schepers, “Paul Tillich on the Church,” in Thomas F. O’Meara, ed., Paul Tillich in Catholic Thought (Dubuque, IA: Priory Press, 1964). 12. See Tillich, Systematic Theology, v.3, 162–72. 13. Tillich, Systematic Theology, v.3, 165. 14. See Thelander, “A More Generous Ecclesiology: Paul Tillich and the Courage to Be the Church,” 109–11. 15. Moltmann’s main book on ecclesiology is Jürgen Moltmann, Kirche in der Kraft des Geistes: ein Beitrag zur messianischen Ekklesiologie (München: Chr. Kaiser, 1975); English translation: Jürgen Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology (Minneapolis, MN: Fortress Press, 1977). A number of theses were written on Moltmann’s ecclesiology: Erin Brigham, “The Ecclesiological Dimensions of Juergen Moltmann’s Theol- ogy: Vision of a Future Church?” ProQuest Dissertations and Theses (Fordham University, 1990); Harold Eugene Thomas, “An Assessment of the Ecclesiology of Juergen Moltmann,” ProQuest Dissertations and Theses (The Southern Bap- tist Theological Seminary, 1992); Arne Rasmusson, The Church as Polis: From Political Theology to Theological Politics as Exemplified by Jürgen Moltmann and Stanley Hauerwas (Notre Dame, IN: University of Notre Dame Press, 1995); Antonios Steve Kireopoulos, “The Dialogue with Orthodox Theology in the Ecclesiology of Juergen Moltmann: Trinitarian Theology and Pneumatology as the Twin Pillars of Ecclesiology,” ProQuest Dissertations and Theses (Fordham University, 2003); Van Nam Kim, A Church of Hope: A Study of the Escha- tological Ecclesiology of Jürgen Moltmann (Lanham, MD: University Press of America, 2005). 16. See on his Trinitarian theology and its ecclesiological implications: Radu Bor- deianu, “The Trinitarian Ecclesiology of Dumitru Staniloae and Its Significance for Contemporary Orthodox-Catholic Dialogue,” ProQuest Dissertations and Theses (Marquette University, 2006) and Radu Bordeianu, Dumitru Staniloae: An Ecumenical Ecclesiology, Ecclesiological Investigations (London: T&T Clark, 2011). 17. See on this the research by Antonios Kireopoulos: Kireopoulos, “The Dialogue with Orthodox Theology in the Ecclesiology of Juergen Moltmann: Trinitarian Theology and Pneumatology as the Twin Pillars of Ecclesiology.” 18. Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology, 18. 19. Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology, 27. 20. Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology, 82. 194 NOTES

21. See Avery Dulles, “The Church in the Power of the Spirit: A Contribution to Messi- anic Ecclesiology by Jürgen Moltmann,” The Wilson Quarterly 2, no. 4 (1978): 154. 22. See Kireopoulos, “The Dialogue with Orthodox Theology in the Ecclesiology of Juergen Moltmann: Trinitarian Theology and Pneumatology as the Twin Pil- lars of Ecclesiology,” 22–24. 23. See Dulles, “The Church in the Power of the Spirit: A Contribution to Mes- sianic Ecclesiology by Jürgen Moltmann,” 154–55. 24. See Rasmusson, The Church as Polis: From Political Theology to Theological Poli- tics as Exemplified by Jürgen Moltmann and Stanley Hauerwas. 25. Rasmusson, The Church as Polis: From Political Theology to Theological Politics as Exemplified by Jürgen Moltmann and Stanley Hauerwas, 11. 26. Rasmusson, The Church as Polis: From Political Theology to Theological Politics as Exemplified by Jürgen Moltmann and Stanley Hauerwas, 376. 27. See Rasmusson, The Church as Polis: From Political Theology to Theological Poli- tics as Exemplified by Jürgen Moltmann and Stanley Hauerwas, 376. 28. See Wolfhart Pannenberg, Thesen zur Theologie der Kirche (München: Claudius- Verlag, 1970); Wolfhart Pannenberg, Theologie und Reich Gottes (Gütersloh: Gütersloher Verlagshaus G. Mohn, 1971); Wolfhart Pannenberg,Ethik und Ekklesiologie: gesammelte Aufsätze (Göttingen: Vandenhoeck und Ruprecht, 1977); Wolfhart Pannenberg, Kirche und Ökumene (Göttingen: Vandenhoeck und Ruprecht, 2000); in English, Wolfhart Pannenberg,The Church (Philadel- phia: Westminster Press, 1983). 29. Miroslav Volf, After Our Likeness: The Church as the Image of the Trinity (Grand Rapids, MI: Eerdmans, 1998). 30. See David Eric Grosser, “Trinity, Personhood, and Community. The Ecclesio- logical Vision of Miroslav Volf,” ProQuest Dissertations and Theses (Gordon- Conwell Theological Seminary, 2001). 31. Volf, After Our Likeness: The Church as the Image of the Trinity, 19. 32. See Volf, After Our Likeness: The Church as the Image of the Trinity, 5–6. 33. See Volf, After Our Likeness: The Church as the Image of the Trinity, 5. He particularly appeals to Max Weber, Ferdinand Tonnies, Talcott Parsons, Niklas Luhmann, Peter Berger, and Robert Wuthnow. 34. Volf, After Our Likeness: The Church as the Image of the Trinity, 14. 35. Volf, After Our Likeness: The Church as the Image of the Trinity, 22. 36. See Volf, After Our Likeness: The Church as the Image of the Trinity, 23. 37. Volf, After Our Likeness: The Church as the Image of the Trinity, 2. 38. Volf, After Our Likeness: The Church as the Image of the Trinity, 158. 39. See Volf, After Our Likeness: The Church as the Image of the Trinity, 3. 40. See Volf, After Our Likeness: The Church as the Image of the Trinity, 25. 41. Volf, After Our Likeness: The Church as the Image of the Trinity, 224. 42. Volf, After Our Likeness: The Church as the Image of the Trinity, 234–5. 43. See Kallistos Ware, “Sobornost and Eucharistic Ecclesiology: Aleksei Khomi- akov and His Successors.” International Journal for the Study of the Christian Church 11, no. 2 (2011): 232: “The Eucharistic ‘model’ still retains full validity in Orthodox ecclesiology. No other ‘model’ has emerged in the last fifty years that is able to replace it.” NOTES 195

44. Henri de Lubac, Méditation sur l’église (Paris: Aubier, 1953), 115–16, in Ware, “Sobornost and Eucharistic Ecclesiology,” 228. See also Paul McPartlan, Sacra- ment of Salvation: An Introduction to Eucharistic Ecclesiology (Edinburgh: T&T Clark, 2000). 45. See Ware, “Sobornost and Eucharistic Ecclesiology,” 227. 46. Kallistos Ware, The Orthodox Church (Harmondsworth: Penguin Books, 1963). 47. See Nicholas Afanasiev, “Una Sancta,” Irenikon 36 (1963): 436–75. 48. Preamble to The Personalist Forum: http://goo.gl/krRGiO (accessed February 20, 2015). 49. Friedrich Schleiermacher, Über die Religion (Berlin, 1799). 50. John Henry Newman, Fifteen Sermons Preached before the University of Oxford, Between AD 1826 and 1843 (London: Rivingtons, 1880), 29. 51. Emmanuel Mounier, A Personalist Manifesto (London: Longmans, 1938). 52. A US-based The Personalist Project (http://www.thepersonalistproject.org) is particularly focused on the Christian roots of personalism. 53. Albert C. Knudson, The Doctrine of God (New York: Abingdon-Cokesbury Press, 1930), 99. 54. Edgar Sheffield Brightman, A Philosophy of Religion (New York: Prentice-Hall, 1940), 365. 55. Jacques Maritain, Saint Thomas and the Problem of Evil (Milwaukee, WI: Mar- quette University Press, 1942), 16. 56. Brightman, A Philosophy of Religion, 367. 57. Borden Parker Bowne, Personalism (Boston: Houghton Mifflin Co, 1908), 266. 58. Knudson, The Doctrine of God, 84, 296. 59. Emmanuel Mounier, Existentialist Philosophies: An Introduction, trans. Eric Blow (London: Rockliff, 1948), 13. 60. Maritain, Saint Thomas and the Problem of Evil, 14. 61. Bowne, Personalism, 264. 62. Mounier, Existentialist Philosophies: An Introduction, 13. 63. Knudson, The Doctrine of God, 298. 64. Knudson, The Doctrine of God, 352. 65. Knudson, The Doctrine of God, 298. 66. Jacques Maritain, Les droits de l’homme et la loi naturelle (New York: Éditions de la Maison française, 1942), 11. 67. Brightman, A Philosophy of Religion, 170. 68. Knudson, The Doctrine of God, 167; Paul Ricoeur, Fallible Man (New York: Fordham University Press, 1986), 69. 69. Bowne, Personalism, 266. 70. Brightman, A Philosophy of Religion, 332–33. 71. Jacques Maritain, True Humanism, trans. Margot Robert Adamson (New York: C. Scribner’s Sons, 1938), 171. 72. Brightman, A Philosophy of Religion, 365. 73. Maritain, True Humanism, 2. 74. There are striking similarities between the western and eastern personalisms, not only in ideas, but also in vocabulary. What John Zizioulas and Christos Yannaras, for instance, say about the person is similar in ideas and words to the 196 NOTES

western personalists as they were expounded earlier. Thus, the starting point for Orthodox personalism is that God is a person, or rather three persons. Moreover, as Zizioulas specifies, the very being of God is identical with the person. Owing to his personhood, God is unlimited, infinite, and eternal. The personhood of God is an ultimate source of existence for the church and for every human being. The idea of humanity being created according to the image and likeness of God implies that he or she is a personality. Every human being is a person as well as and because of the fact that God is a person and arche- type Person. Therefore, if God does not exist, a human person does not exist either. Personhood gives a human being the pleroma of existence. The person is always a whole, and not a part or an element of the whole. Every human being is unique because his or her personhood is unique. Personhood is unique by definition. Yannaras, for instance, likes calling the person an “otherness”—ἡ ἑτερότητα. Apart of the otherness, self-consciousness is another important feature of the person. One is a person when he or she realizes his or her uniqueness in the world and his or her otherness regarding the rest of the human beings and things. Similarly to the personhood of God, the human person cannot be defined. It remains beyond the cognitional abilities of the intellect. Human language fails to express personhood properly. Only through the personal encounter and relationship can one understand and cognize another person. The personal relationship and the communion is a basis of personhood. Zizioulas identifies personal being with the act of relation or communion (in Greek, κοινωνία). The ultimate sort of relationship is that with God. This sort of relationship constitutes the human being as a real person. This is a relation, which emerges always in response to the love of God. Every human being is a person as far as he or she is able to respond to the love of God. A person cannot keep his or her personhood without love. Without love, a person is dead, limited by determinism, not free. Outside of the relationship based upon love, a person loses his or her uniqueness and becomes nature. A contraposition of person and nature is an important feature of modern Orthodox personalism. Although human nature is believed to be good as created by God, in the context of personalism it is paradoxically regarded as opposing personhood. For modern Orthodox personalism, the person is superior to nature. When, for instance, Yannaras speaks of the “otherness,” it means to him an otherness in relation to nature. The same theologian considers nature as existentially opposing personal freedom. Nature is identical with necessity, while freedom is an attribute of personhood. The person must fight for freedom against nature. 75. Karl Pelz, Der Christ als Christus: der Weg meines Forschens (Berlin: Pelz, 1939). 76. See James Kevin Voiss, “A Comparison and Analysis of Karl Rahner and Hans Urs Von Balthasar on Structural Change in the Church,” ProQuest Dissertations and Theses (University of Notre Dame, 2000), 215–16. 77. See Natalia M. Imperatori-Lee, “The Use of Marian Imagery in Catholic Ecclesiology since Vatican II,” ProQuest Dissertations and Theses (University of Notre Dame, 2007) and Voiss, “A Comparison and Analysis of Karl Rahner and Hans Urs von Balthasar on Structural Change in the Church,” 227–33. 78. Voiss, “A Comparison and Analysis of Karl Rahner and Hans Urs Von Bal- thasar on Structural Change in the Church,” 233–49. NOTES 197

79. Heribert Mühlen, Una Mystica Persona: Die Kirche als das Mysterium der Iden- tität des heiligen Geistes in Christus und den Christen; eine Person in vielen Per- sonen (München: F. Schöning, 1964). 80. Avery Dulles, “A Half Century of Ecclesiology,” Theological Studies 50, no. 3 (1989): 434. 81. Mühlen, Una Mystica Persona, 197. 82. Mühlen, Una Mystica Persona, 164. 83. Jürgen Moltmann, The Spirit of Life: A Universal Affirmation (Minneapolis, MN: Fortress Press, 1992), 14. 84. Volf, After Our Likeness: The Church as the Image of the Trinity, 188–89, n. 145. 85. Ἰωάννη Ζιζιούλα, “Ἡ ἕνωσις τῆς Ἐκκλησίας ἐν τῇ θείᾳ Εὐχαριστίᾳ καὶ τῷ ἐπισκόπῳ κατὰ τοὺς τρεῖς πρώτους αἰῶνας” (University of Athens, 1965); published in French as L’Eucharistie, l’évêque et l’eglise durant les trois premiers siè- cles, trans. Jean-Louis Palierne (Paris: Desclée de Brouwer, 1994); the English translation appeared recently as Eucharist, Bishop, Church: The Unity of the Church in the Divine Eucharist and the Bishop during the First Three Centuries (Brookline, MA: Holy Cross, 2001). 86. The theology of John Zizioulas is reflected in a number of books and theses: Paul McPartlan, The Eucharist Makes the Church (Edinburgh: T&T Clark, 1996); Peter Mark Benjamin Robinson, “Towards a Definition of Persons and Relations with Particular Reference to the Relational Ontology of John Ziziou- las,” ProQuest Dissertations and Theses (University of London, 1999); Stanley Pulprayil, “The Theology of Baptism and Confirmation in the Writings of Yves Congar and John Zizioulas,” ProQuest Dissertations and Theses (Pontificia Uni- versità Gregoriana, 2001); Eve M. Tibbs, “East Meets West: Trinity, Truth and Communion in John Zizioulas and Colin Gunton,” ProQuest Dissertations and Theses (Fuller Theological Seminary, 2006); Douglas H. Knight, The Theology of John Zizioulas: Personhood and the Church (Aldershot, UK: Ashgate, 2007); Richard G. DeClue, “The Petrine Ministry within a Eucharistic Ecclesiology according to John Zizioulas and Joseph Ratzinger,” ProQuest Dissertations and Theses (Catholic University of America, 2008); Jeremy Hunt Kidwell, “Elucidat- ing the Image of God: An Analysis of the Imago Dei in the Theology of Colin E. Gunton and John (Jean) D. Zizioulas,” ProQuest Dissertations and Theses (Regent College, Vancouver, 2009); Christopher L. Fisher, Human Significance in Theology and the Natural Sciences: An Ecumenical Perspective with Refer- ence to Pannenberg, Rahner, and Zizioulas (Eugene, OR: Pickwick Publications, 2010); Luke Ben Tallon, “Our Being Is in Becoming: The Nature of Human Transformation in the Theology of Karl Barth, Joseph Ratzinger, and John Zizioulas,” ProQuest Dissertations and Theses (St. Andrews University, 2011); Sergii Bortnyk, Kommunion und Person: die Theologie von John Zizioulas in systematischer Betrachtung (Berlin: Lit, 2014). 87. John Zizioulas, “Human Capacity and Human Incapacity: A Theological Exploration of Personhood,” Scottish Journal of Theology 28, no. 5 (1975): 436. 88. Miroslav Volf has criticised this thesis: “It remains obscure . . . why the mon- archy of the Father should be necessary for preserving the unity of God, who is, after all, love, or why the only alternative to securing the unity of God is by way of recourse to ‘the ultimacy of substance in ontology.’ This remains merely 198 NOTES

a postulate for Zizioulas that does not correspond to the attempt at providing a personal grounding for the unity of God, for it presupposes that the unity of God cannot be conceived without numerical oneness and accordingly without something apersonal. This arouses the suspicion that he is not actually grounding the necessity of the one for the unity of the church by way of the Trinity, but rather quite the reverse is projecting the hierarchical grounding of unity into the doctrine of the Trinity from the perspective of a particular ecclesiology” (Volf, After Our Likeness: The Church as the Image of the Trinity, 79). 89. In Volf, After Our Likeness: The Church as the Image of the Trinity, 185. 90. According to Volf, the concept of corporate personality leads to deficiencies in the doctrine of salvation. He remarks that faith does not play any significant role in the soteriology of Zizioulas (Volf, After Our Likeness: The Church as the Image of the Trinity, 95). He also notices that “within the framework of Zizioulas’s thinking, salvific grace cannot be received freely in faith, because such reception would always constitute an implicit affirmation of individuality, and one cannot be a communally determined person by affirming one’s own individuality” (Volf, After Our Likeness: The Church as the Image of the Trinity, 96). 91. According to Volf, “Zizioulas insists that the particularity and uniqueness of every person is indeed grounded in the relation of the Son to the Father. In order to remain consistent, however, he would have to surrender the particularity of persons. In that case, however, the result would be precisely what Zizioulas is trying to avoid: Persons would disappear in ‘one vast ocean of being,’ namely, in the divine person” (Volf, After Our Likeness: The Church as the Image of the Trinity, 87). 92. “Die Eucharistie in der neuzeidichen orthodoxen Theologie,” in Die Anrufung des heiligen Geistes im Abendmahl: 4. Theolog. Gespräch zwischen d. ökumen. Patriarchat u. d. evang. Kirche in Deutschland vom 6.-9. Okt. 1975 in d. evang. Sozialakad. (Frankfurt: Otto Lembeck Verlag, 1977), 173. 93. “The Bishop in the Theological Doctrine of the Orthodox Church,” inDer Bis- chof und seine Eparchie, Richard Potz, ed. (Wien: Verlag des Verbandes der wissenschafdichen Gesellschaften Österreichs, 1985), 30. 94. Volf ironically remarks that the hierarchical role of bishop interpreted in this way can easily degenerate into ideology (Volf, After Our Likeness: The Church as the Image of the Trinity, 112). He criticises the way in which Zizioulas sees the role of bishops and laics in the church: “If the bishop really is the alter Christ, then something other than this ‘amen’ would be inappropriate. This devaluation of the laity . . . corresponds to the soteriological and ecclesiological enhancement of the bishop; whoever assumes ‘the place of God’ must simply be followed . . . Zizioulas must define relationships within the church ashierar- chical . . . Zizioulas’s understanding of the laity as an ordo amplifies the assym- etry between bishop and people. The bishop occupies a position even more superior to that of the individual layperson than to that of the entire ordo of the laity; while the ordo of the laity is ecclesiologically indispensable, the individual person by contrast seems almost insignificant” (Volf, After Our Likeness: The Church as the Image of the Trinity, 114–16). NOTES 199

95. Jean Zizioulas, “La mystére de l’église dans la tradition orthodoxe,” Irenikon 60 (1987): 329. 96. In McPartlan, The Eucharist Makes the Church, 207. See an exposition of Ziziou- las’s views on primacy in McPartlan, The Eucharist Makes the Church, 203–11. 97. John Raleigh Mott, Addresses and Papers of John R. Mott (New York: Associa- tion Press, 1947), v. 5, 19–20. 98. Available on the website of the Orthodox Christian Information Center: http://goo.gl/Xa4v2W (accessed February 20, 2015). 99. See information on the website of the WCC: http://goo.gl/TjCsJt (accessed February 20, 2015). Also Günther Gassmann, What is Faith and Order? http:// goo.gl/rSTFss (accessed February 20, 2015); Mary Tanner, What is Faith and Order? http://goo.gl/SuWV7u (accessed February 20, 2015). 100. See Thomas Best’s chapter on ecclesiology and ecumenism in Gerard Mannion and Lewis Seymour Mudge, eds., The Routledge Companion to the Christian Church (London; New York: Routledge, 2008), 410–13; Cyril Hovorun, “Offi- cial Texts on Ecumenism—a Systematic Introduction,” in Orthodox Hand- book on Ecumenism: Resources for Theological Education, Panteles Kalaitzides, Thomas E. FitzGerald, Cyril Hovorun, Aikaterini Pekridou, Nikolaos Asprou- lis, Dietrich Werner, and Guy Liagre, ed. (Oxford: Regnum, 2014), 13–19. 101. See Harry Beaman Hayden, “Koinonia: The Basis for Universal Ecclesiology?” ProQuest Dissertations and Theses (Boston University School of Theology, 1996); Dennis M. Doyle, Communion Ecclesiology: Vision and Versions (Mary- knoll, NY: Orbis Books, 2000). 102. Joseph L. Mangina, “The Cross-Shaped Church: A Pauline Amendment to the Ecclesiology of Koinonia,” in Carl E. Braaten, Alberto L. García, and Susan K. Wood, Critical Issues in Ecclesiology: Essays in Honor of Carl E. Braaten (Grand Rapids, MI: Eerdmans, 2011), 69. 103. See Dulles, Models of the Church, 53. 104. J. M. R. Tillard, Flesh of the Church, Flesh of Christ: At the Source of the Ecclesi- ology of Communion (Collegeville, MN: Liturgical Press, 2001), 136. 105. §1: http://goo.gl/0q4MYh (accessed February 20, 2015). 106. See Ernest Skublics, “The Rebirth of Communion Ecclesiology Within Ortho- doxy: From Nineteenth Century Russians to Twenty-First Century Greeks,” Logos 46, no. 1 (2005): 95–124. 107. “Faith and Order Yesterday, Today and Tomorrow,” paper prepared for a Faith and Order consultation with Younger Theologians held at Turku, Fin- land, August 3–11, 1995. Available on the website of the WCC: http://goo .gl/19PN06 (accessed February 20, 2015). 108. Dietrich Bonhoeffer,The Communion of Saints: A Dogmatic Inquiry into the Sociology of the Church (New York: Harper and Row, 1963). 109. Hayden, “Koinonia: The Basis for Universal Ecclesiology?” 266. 110. Patrick Franklin, “Bonhoeffer’s Missional Ecclesiology,” McMaster Journal of Theology and Ministry 9 (2007): 124. 111. See Ion Bria, The Liturgy after the Liturgy: Mission and Witness from an Ortho- dox Perspective (Geneva: WCC Publications, 1996); Morris Pelzel, Ecclesiol- ogy: The Church as Communion and Mission (Chicago: Loyola Press, 2002). 200 NOTES

Chapter 8

1. Stanley Grenz, “Ecclesiology,” in The Cambridge Companion to Postmodern Theology, Kevin Vanhoozer, ed. (Cambridge: Cambridge University Press, 2003), 252. 2. Grenz, “Ecclesiology,” 254. 3. Alasdair MacIntyre, After Virtue: A Study in Moral Theology (Notre Dame, IN: University of Notre Dame Press, 1984), 216, 221. 4. James William McClendon, Ethics: Systematic Theology (Nashville, TN: Abing- don Press, 1986), 28. 5. Gerard Mannion, Ecclesiology and Postmodernity: Questions for the Church in Our Time (Collegeville, MN: Liturgical Press, 2007), 24. 6. John J. Burkhard, Apostolicity Then and Now: An Ecumenical Church in a Post- modern World (Collegeville, MN: Liturgical Press, 2004), ch. 6. 7. Pete Ward, Liquid Church (Carlisle, Cumbria; Peabody, MA: Paternoster Press; Hendrickson Publishers, 2002). 8. John Milbank, “Postmodern Critical Augustinianism: A Short Summa in Forty Two Responses to Unasked Questions,” Modern Theology 7, no. 3 (1991): 225–37. 9. Gerard Mannion, “Liberation Ecclesiology,” in The Routledge Companion to the Christian Church, Gerard Mannion and Lewis Seymour Mudge, eds. (London: Routledge, 2007), 423. 10. Mannion, “Liberation Ecclesiology,” 423. 11. Mannion, “Liberation Ecclesiology,” 426. 12. Gustavo Gutiérrez, A Theology of Liberation: History, Politics, and Salvation (London: SCM Press, 1988), 70. 13. Leonardo Boff,Eclesiogênese: as comunidades eclesiais de base reinventam a Igreja (Petrópolis: Editora Vozes, 1977); English translation: Leonardo Boff, Ecclesiogenesis: The Base Communities Reinvent the Church (Maryknoll, NY: Orbis Books, 1986). 14. See Boff,Ecclesiogenesis , 30. 15. See Boff,Ecclesiogenesis , 33. 16. Boff,Ecclesiogenesis , 30–31. 17. Boff,Ecclesiogenesis , 17. 18. See Marcello de Carvalho Azevedo, Comunidades eclesiais de base e incultur- ação da fé: a realidade das CEBs e sua tematização teorica, no perspectiva de uma evangelisação inculturada (São Paulo: Loyola, 1986); English translation: Marcello de Carvalho Azevedo, Basic Ecclesial Communities in Brazil: The Challenge of a New Way of Being Church (Washington, DC: Georgetown Uni- versity Press, 1987). 19. Boff,Ecclesiogenesis , 28. 20. Paul Lakeland, The Liberation of the Laity: In Search of an Accountable Church (New York: Continuum, 2003), 142. 21. Natalie K. Watson, “Feminist Ecclesiology,” in Mannion and Mudge, The Rout- ledge Companion to the Christian Church, 461. 22. Watson, “Feminist Ecclesiology,” 462. NOTES 201

23. See Watson, “Feminist Ecclesiology,” 464–67. 24. See Rosemary Radford Ruether, Women-Church: Theology and Practice of Fem- inist Liturgical Communities (San Francisco: Harper and Row, 1985); Elisabeth Schüssler Fiorenza, Discipleship of Equals: A Critical Feminist Ekklesia-logy of Liberation (New York: Crossroad, 1993). 25. See Daniel Liechty, Theology in Postliberal Perspective (London; Philadelphia: SCM Press; Trinity Press International, 1990); David G. Kamitsuka, Theology and Contemporary Culture: Liberation, Postliberal, and Revisionary Perspectives (Cambridge: Cambridge University Press, 1999); Jeffrey C. K. Goh, Christian Tradition Today: a Postliberal Vision of Church and World (Leuven: Peeters, 2000); George Hunsinger, “Postliberal Theology,” in The Cambridge Compan- ion to Postmodern Theology, Kevin Vanhoozer, ed. (Cambridge: Cambridge University Press, 2003); George A. Lindbeck, The Church in a Postliberal Age, James Joseph Buckley, ed. (Grand Rapids, MI: Eerdmans, 2003); Paul J. DeHart, Trial of the Witnesses: The Rise and Decline of Postliberal Theology: Challenges in Contemporary Theology (Malden, MA: Blackwell, 2006); William C. Placher, The Triune God: An Essay in Postliberal Theology (Louisville, KY: Westminster John Knox Press, 2007); Robert Andrew Cathey, God in Postliberal Perspective Between Realism and Non–realism (Farnham, UK: Ashgate, 2009); Ronald T. Michener, Postliberal Theology: A Guide for the Perplexed (London: Blooms- bury, 2013). 26. Hans W. Frei, “The Doctrine of Revelation in the Thought of Karl Barth, 1909 to 1922: The Nature of Barth’s Break with Liberalism,”ProQuest Dissertations and Theses (Yale University, 1956). 27. George A. Lindbeck, The Nature of Doctrine: Religion and Theology in a Postlib- eral Age (Philadelphia: Westminster Press, 1984), 32. 28. Lindbeck, The Nature of Doctrine: Religion and Theology in a Postliberal Age, 73–79. 29. See Daniel Izuzquiza, Rooted in Jesus Christ: Toward a Radical Ecclesiology (Grand Rapids, MI: Eerdmans, 2009), 24. 30. Hunsinger, “Postliberal Theology,” 44. 31. Lindbeck, The Nature of Doctrine: Religion and Theology in a Postliberal Age, 118. 32. Lindbeck, The Church in a Postliberal Age, 157. 33. See the introduction by Michael Cartwright in John Howard Yoder, The Politics of Jesus: Vicit Agnus Noster (Grand Rapids, MI; Carlisle, UK: Eerdmans; Pater- noster Press, 1994), 35–36. 34. Yoder, The Politics of Jesus: Vicit Agnus Noster, 62. 35. Yoder, The Politics of Jesus: Vicit Agnus Noster, 57. 36. John Howard Yoder, The Christian Witness to the State (Newton, KS: Faith and Life Press, 1964), 18. 37. John Howard Yoder, Body Politics Five Practices of the Christian Community before the Watching World (Nashville, TN: Discipleship Resources, 1992), ix. 38. See Jeremy Hamish Thomson, “The Conflict-Resolving Church: Community and Authority in the Prophetic Ecclesiology of John Howard Yoder,” ProQuest Dissertations and Theses (University of London, 2000); Jeremy M. Bergen, Anthony G. Siegrist, Andy Brubacher Kaethler, Nekeisha Alexis-Baker, and 202 NOTES

Andy Alexis-Baker, Power and Practices Engaging the Work of John Howard Yoder (Waterloo, ON: Herald Press, 2009). 39. Yoder, The Politics of Jesus: Vicit Agnus Noster, 195–97. 40. Yoder, The Politics of Jesus: Vicit Agnus Noster, 64; see Nigel Wright, Disavow- ing Constantine: Mission, Church and the Social Order in the Theologies of John Howard Yoder and Jürgen Moltmann (Carlisle, UK: Paternoster Press, 2000). 41. Yoder, The Politics of Jesus: Vicit Agnus Noster, 61–62. 42. Quite a few studies analyze the ecclesiological ethics of Hauerwas: Paul Gies- brecht Doerksen, “The Church Is an Ethic: Ecclesiology and Social Ethics in the Theological Ethics of Stanley Hauerwas,”ProQuest Dissertations and Theses (Conrad Grebel College [Canada], 1999); Joseph van Gerwen, “The Church in the Theological Ethics of Stanley Hauerwas (Sociology, Comparative, Moral- ity),” ProQuest Dissertations and Theses (Graduate Theological Union, 1984); Gale Zane Heide, “Stanley Hauerwas’ Critique of System in Theology in the Interests of the Church’s Narrative and Practice,” ProQuest Dissertations and Theses (Marquette University, 2003); Robert W. Jenson, “The Hauerwas Pro- ject,” Modern Theology 8, no. 3 (1992): 285–95; Arne Rasmusson, The Church as Polis: From Political Theology to Theological Politics as Exemplified by Jürgen Moltmann and Stanley Hauerwas (Notre Dame, IN: University of Notre Dame Press, 1995); John Bromilow Thomson, “The Ecclesiology of Stanley Hauer- was as a Distinctively Christian Theology of Liberation (1970–2000),” ProQuest Dissertations and Theses (University of Nottingham, 2001). 43. Stanley Hauerwas, In Good Company: The Church as Polis (Notre Dame, IN: University of Notre Dame Press, 1995), 58. 44. Stanley Hauerwas, A Community of Character: Toward a Constructive Christian Social Ethic (Notre Dame, IN: University of Notre Dame Press, 1981), 96. 45. Stanley Hauerwas, The Peaceable Kingdom: A Primer in Christian Ethics (Notre Dame, IN: University of Notre Dame Press, 1983), 72–74. 46. Hauerwas, A Community of Character: Toward a Constructive Christian Social Ethic, 50. 47. See Thomson, “The Ecclesiology of Stanley Hauerwas as a Distinctively Chris- tian Theology of Liberation (1970–2000),” 31. 48. Hauerwas, A Community of Character: Toward a Constructive Christian Social Ethic, 74. 49. Hauerwas started by exploring the limitations of liberal ethics in his Charac- ter and the Christian Life (San Antonio, TX: Trinity University Press, 1975) and in Vision and Virtue (Notre Dame, IN: Fides Publishers, 1974). He further emphasized the contrast between liberal thinking and Christian believing in the essays published in Truthfulness and Tragedy (Notre Dame, IN: University of Notre Dame Press, 1977). He promoted the church as an alternative to the liberal project in A Community of Character (Notre Dame, IN: University of Notre Dame Press, 1981). 50. Hauerwas earned his BD, MA, MPhil, and PhD degrees from Yale University. It was natural, therefore, for him to continue the line of the Yale school of theology and particularly that of Hans Frei and George Lindbeck. This line features a strong communal dimension in ecclesiology. From the perspective of the Yale NOTES 203

school, truth is achieved through faithful living rather than metaphysical con- templating. These pretexts are important for Hauerwas too. At the same time, he is critical about some insights of postliberal Yale theology. This theology, for him, is too much about the text of the Scripture and too little about the church. The Scripture, for Hauerwas, should be read in the church. 51. Hauerwas, In Good Company: The Church as Polis, 16. 52. Stanley Hauerwas, “Will the Real Sectarian Stand Up?” Theology Today 44, no. 1 (1987): 93. 53. He develops this category in his seminal book The Peaceable Kingdom: A Primer in Christian Ethics (Notre Dame, IN: University of Notre Dame Press, 1983). In this, he continues the line of H. Richard Niebuhr and John Howard Yoder. 54. Hauerwas, The Peaceable Kingdom: A Primer in Christian Ethics, 97. 55. See John Milbank, Catherine Pickstock, and Graham Ward, Radical Ortho- doxy: A New Theology (London: Routledge, 1999); Graham Ward, Cities of God (London: Routledge, 2002); James K. A. Smith, Introducing Radical Ortho- doxy: Mapping a Post-secular Theology (Grand Rapids, MI: Baker Academic, 2004); Steven Shakespeare, Radical Orthodoxy: A Critical Introduction (Lon- don: SPCK, 2007); Simon Oliver, Radical Orthodoxy: An Introduction (London: Routledge, 2007); Simon Oliver and John Milbank, The Radical Orthodoxy Reader (London: Routledge, 2009). 56. In the introduction to Wayne Hankey and Douglas Hedley, Deconstructing Radical Orthodoxy: Postmodern Theology, Rhetoric, and Truth (Aldershot, UK: Ashgate, 2005), xiii. 57. John Milbank, Theology and Social Theory (Malden, MA: Blackwell, 2006), 298. 58. In the introduction to Hankey and Hedley, Deconstructing Radical Orthodoxy: Postmodern Theology, Rhetoric, and Truth, xv. 59. Milbank, Theology and Social Theory, xiv. 60. Milbank, Theology and Social Theory, 410. 61. Milbank, Theology and Social Theory, 230–31.

Chapter 9

1. In 1 Cor 1.1, in Thomas P. Halton,The Church (Wilmington, DE: M. Glazier, 1985), 56. 2. De unitate 7, in Eric George Jay, The Church: Its Changing Image through Twenty Centuries (Atlanta, GA: John Knox Press, 1980), 73–74. 3. Οὐσία was mostly used in Trinitarian theology, while φύσις, in Christology. 4. See Categories 2a.11–19.

Chapter 10

1. See David Woodruff Smith and Amie Thomasson, eds., Phenomenology and Philosophy of Mind (Oxford: Clarendon Press; New York: Oxford University Press, 2005), 1: “Phenomenology is the study of conscious experience as lived, as experienced from the first-person point of view.” 204 NOTES

2. See Steven W. Laycock and James G. Hart, eds., Essays in Phenomenological Theology (Albany, NY: State University of New York Press, 1986); Neal DeRoo and John Panteleimon Manoussakis, eds., Phenomenology and Eschatology: Not Yet in the Now (Farnham, UK: Ashgate, 2009). 3. See Thomas O’Meara, “Vatican II and Phenomenology: Reflections on the Life- World of the Church,” Theological Studies 48, no. 4 (2007): 744–47. 4. See O’Meara, “Vatican II and Phenomenology: Reflections on the Life-World of the Church,” 745. 5. Bob Sandmeyer, Husserl’s Constitutive Phenomenology: Its Problem and Promise (London: Routledge, 2009), 127. 6. Maurice Merleau-Ponty, Phenomenology of Perception (London: Routledge, 2005), ix. 7. Dermot Moran, Introduction to Phenomenology (London: Routledge, 2000), 5. 8. See Hubert L. Dreyfus and Mark A. Wrathall, eds., A Companion to Phenom- enology and Existentialism (Malden, MA: Wiley-Blackwell, 2011), 105–14. 9. See Christopher S. Hill, The Philosophy of Hilary Putnam (Fayetteville, AR: The University of Arkansas Press, 1992), 86. 10. See Dreyfus and Wrathall, A Companion to Phenomenology and Existentialism, 69–76. 11. See Moran, Introduction to Phenomenology, 13. 12. This concept became crucial for him at a later stage of his philosophical career, when he saw himself as “a Moses leading his people to the new land of transcendental subjectivity” (Moran, Introduction to Phenomenology, 2). Husserl’s “transcendental turn” was criticized by many as a betrayal of his initial inten- tion to overcome neo-Kantianism. Nevertheless, he considered this sort of transcendentalism compliant with the scientific approach (see Moran, Intro- duction to Phenomenology, 136). 13. See Moran, Introduction to Phenomenology, 169. This concept influenced Sar- tre’s The Transcendence of the Ego (1936; latest English edition: Jean-Paul Sartre, Transcendence of the Ego: A Sketch for a Phenomenological Description [Lon- don: Routledge, 2014]). 14. Dreyfus and Wrathall, A Companion to Phenomenology and Existentialism, 28. 15. Dreyfus and Wrathall, A Companion to Phenomenology and Existentialism, 26. 16. See Robert Sokolowski, Introduction to Phenomenology (Cambridge: Cam- bridge University Press, 2000), 146–48. 17. See Sokolowski, Introduction to Phenomenology, 150–55. 18. Merleau-Ponty, Phenomenology of Perception, 529. 19. Merleau-Ponty, Phenomenology of Perception, 507. 20. See John Haldane, Faithful Reason: Essays Catholic and Philosophical (London: Routledge, 2004); Craig Paterson and Matthew Pugh, eds., Analytical Thomism: Traditions in Dialogue (Aldershot, UK: Ashgate, 2006). 21. See Gijsbert van den Brink and Marcel Sarot, eds., Understanding the Attributes of God (Frankfurt: Peter Lang, 1999); Oliver Crisp and Michael C. Rea, Analytic Theology: New Essays in the Philosophy of Theology (Oxford: Oxford University Press, 2009). NOTES 205

22. P. M. S. Hacker in Anat Biletzki and Anat Matar, eds., The Story of Analytic Philosophy (London: Routledge, 2002), 8. 23. See Aloysius Martinich and David Sosa, eds., A Companion to Analytic Phi- losophy (Malden, MA: Blackwell, 2001), 87; Danièle Moyal-Sharrock, Under- standing Wittgenstein’s On Certainty (New York: Palgrave Macmillan, 2004), 205; Antonella Corradini, Sergio Galvan, and E. J. Lowe, eds., Analytic Philoso- phy without Naturalism (London: Routledge, 2006), 65; Mark Textor, ed., The Austrian Contribution to Analytic Philosophy (London: Routledge, 2006), 114; David Woodruff Smith and Amie Thomasson, eds., Phenomenology and Phi- losophy of Mind (Oxford; New York: Clarendon Press; Oxford University Press, 2006), 115–39; Paul Redding, Analytic Philosophy and the Return of Hegelian Thought (Cambridge: Cambridge University Press, 2007), 13–4. 24. See Hans-Johann Glock, What Is Analytic Philosophy? (Cambridge: Cambridge University Press, 2008), 27. 25. Glock, What Is Analytic Philosophy? 147. 26. Avrum Stroll, Twentieth-Century Analytic Philosophy (New York: Columbia University Press, 2000), 255. 27. See Smith and Thomasson,Phenomenology and Philosophy of Mind, 1. 28. See Hans D. Sluga, Gottlob Frege (London: Routledge, 1980), 2. 29. See P. M. S. Hacker in Biletzki and Matar, The Story of Analytic Philosophy, 9. 30. See Newton Garver in Hans Sluga and David Stern, eds., The Cambridge Com- panion to Wittgenstein (Cambridge: Cambridge University Press, 1996), 141. 31. In Hans-Johann Glock, ed., Rise of Analytic Philosophy (Malden, MA: Wiley- Blackwell, 1999), 77. 32. Ludwig Wittgenstein, Notes on Logic (Cambridge, 1913), 106. 33. In Sluga and Stern, The Cambridge Companion to Wittgenstein, 142. 34. George A. Lindbeck, The Nature of Doctrine: Religion and Theology in a Postlib- eral Age (Philadelphia, PA: Westminster Press, 1984), 73–79. 35. See Crisp and Rea, “Analytic Theology:New Essays in the Philosophy of Theol- ogy,” 48. 36. Glock, What Is Analytic Philosophy? 35. 37. Wittgenstein stressed that the most important contribution of analytic philosophy is not knowledge, but understanding (see Ludwig Wittgenstein, Tractatus Logico-Philosophicus [New York; London: Harcourt, Brace & Company; K. Paul, Trench, Trubner & Co, 1922], 4.112). 38. In Biletzki and Matar, The Story of Analytic Philosophy, 5. 39. Crisp and Rea, “Analytic Theology: New Essays in the Philosophy of Theol- ogy,” 36. 40. Glock, What Is Analytic Philosophy? 22. 41. See P. M. S. Hacker in Biletzki and Matar, The Story of Analytic Philosophy, 3; Glock, What Is Analytic Philosophy? 117–18. Particularly famous for their anti- religious attitude were the early analytic philosophers from the Vienna Circle. They called themselves “anti-metaphysical storm-troopers” (see Philipp Frank, “Die Prager Vorkonferenz,” Erkenntnis 5, no. 1 (1935): 3–5, in Glock, What Is Analytic Philosophy? 118). 206 NOTES

42. Some scholars have observed similarity between analytic philosophy and Aris- totelianism in other aspects as well. See Tom Sorell and Graham Alan John Rogers, eds., Analytic Philosophy and History of Philosophy (Oxford: Oxford University Press, 2007), 1, and J. L. Ackrill, Aristotle the Philosopher (Oxford: Oxford University Press, 1981), 79–115. 43. According to Passmore: “Franco-German-Italian philosophy” has been “cen- trally concerned with the issues which have preoccupied theology,” while “Anglo-American philosophy” devoted “its attention to epistemology, mind and language” (John Arthur Passmore, Recent Philosophers [LaSalle, IL: Open Court, 1985], 11). 44. See Rusty Reno, “Continental Captivity,” First Things: http://goo.gl/rMmgyK (accessed February 20, 2015). 45. In Crisp and Rea, “Analytic Theology:New Essays in the Philosophy of Theol- ogy,” 12–13. 46. Glock, What Is Analytic Philosophy? 90. 47. Sorell and Rogers, Analytic Philosophy and History of Philosophy, 1.

Appendix

1. Available on the website of the Johann-Adam-Möhler-Institute for Ecumenics in Paderborn: http://goo.gl/tPzohj (accessed February 20, 2015). Bibliography

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A antihuman 140 aboutness 157 antiliberal 113, 146 Abraham 4 Antioch 15 Acerbi, Antonio 189, 207 antireductionist 156 Achaia 11 antisubjectivist 159 Ackrill, J. L. 206–207 antithesis 151 Adam, Karl Borromeo 107, 156 antiwestern 40, 117–118 Adamson, Margot Robert 218 Aphrahat 56–57 administrative 26, 67 apoliticism 101 Aelred de Rievaulx 43 apology 83, 111–113 aesthetic 21, 87–88, 104 apostolic succession 12, 46–48, Afanasiev, Nikolay 26, 120, 130, 133, 50, 118 137, 191, 195, 207 Apponius 42 agapic 133 architecture 21, 87–89 aggiornamento 119 Arian 5–6, 11, 32, 39, 42, 46, 53–54, Alexander of Hales 43 60, 88–89, 107, 111, 120, 126–127, Alexandria 10, 14–15, 39, 50 133, 136–137, 146, 153 alienation 18, 144, 151 aristocracy 17 Alps 166 Aristotelian 153, 155, 162 altar 46, 166 Aristotle 132, 206–207 altruistic 106 Arius 53 Ambrose Autpert 43 ark of Noah 65 Ambrose of Milan 42 Armenia 11, 117 Ambrosiaster 42 Arnobius 42 amonarchical 127 Arnold Gheyloven 44 analytic ecclesiology 159, 161 arrogance 45 analytic philosophy 28, 159, 161, 163 artisan 70 analytical Thomism 159 Asia 33 Anastasius of Sinai 40 Asproulis, Nikolaos 199, 215 anathema 63, 77, 92 Athanasius of Alexandria 14, 39, Andreopoulos, Andreas 174, 207 53–55, 64 Anglican 2, 19, 21, 26, 74, 88–90 atheism 105, 145 anointment 64 Athens 133, 165, 189, 191, 197, 226 Anselm of Canterbury 43 atonement 105 antifoundational 162 Aubert, Roger 181, 207 228 INDEX

Audi, Robert 207 Berger, Peter L. 100, 194 Augustine of Hippo 15–16, 42–43, Berghaus, M. 173, 211 60–62, 64–65, 105, 116, 118, 156, Bergson, Henri 107, 131 169, 172–174, 207, 209–211, 214, 218 Bermejo, Luis M. 181, 208 Augustinian 16, 140 Bernard of Clairvaux 43 Australia 100 Bexell, Peter 187, 208 Austria 165, 205, 224 Biletzki, Anat 205, 208 autarkia 13, 34, 125 Biran, Maine de 131 authoritarianism 111 bird 57 autism 150 Bischoff, Paul O. 106, 186, 208 axiom 113, 162 Blain, Edward Eberlin 185, 208 Azevedo, Marcello de Carvalho Bland, Rex I. 189, 208 200, 207 blasphemy 19 Bloch, Ernst 127 B blood 46, 58, 160 Baglow, Christopher Trevor 175, 207 Boff, Clodovis 101–102, 185, 208 Baily, Michael 207 Boff, Leonardo 101, 140–141, 200, 208 Balkans 21, 85–86, 129 Boguslawski, Steven C. 188, 208 Balmont, Konstantin 104 Bolshakoff, Serge 179, 208 Balthasar, Hans Urs von 25, 109, 113– Bonaventure 43, 116 114, 118, 132, 188, 196, 207, 220, 225 Bondi, Richard 214 Barauna, Guilherme 188, 207 Bonhoeffer, Dietrich 24, 105–107, Barth, Karl 24, 105–106, 125, 127, 125, 137–138, 186, 199, 208, 211–212 145–146, 176, 178, 185–186, 192, Bonino, Serge Thomas 187, 208 197, 201, 207–209, 212, 214, 224–225 Bonnechose, Emile de 176, 215 Basil of Caesarea 6, 39, 54, 173, 218 Bordeianu, Radu 193, 208–209 basileus 63, 90 Bortnyk, Sergii 197, 209 Bathory, Peter Dennis 174, 207 Bosc, Jean 190, 210 Battaggia, Giuseppe 181, 207 Bossuet, Jacques Bénigne 91 Bauckham, Richard 171, 207 Boston school of personalism 131 Bavaria 107 Bouillard, Henri 109 Beal, Rose M. 187, 208 boundary 7, 26, 124 beast 59 Bouyer, Louis 120, 190, 209 Beattie, Tina 188, 208 Bowden, John 191, 217 Beatus of Liébana 43 Bowne, Borden Parker 131, 195, 209 Beaumont, Keith 180, 208 Boyarin, Daniel 34, 171, 209 Bede 43 Braaten, Carl E. 199, 209 Belavin, Tikhon 105 bracketed 106, 155 Belgium 165 Brazil 101, 200, 207 Belgrade 165 bread 4, 58 Bely, Andrey 104 Brentano, Franz 157 Bender, Kimlyn J. 185, 208 Bria, Ion 209 Bentley, Wessel 186, 208 bride 7–9, 13, 33, 49, 52, 59, 104, Berardino, Angelo di 173, 208 117, 142 Berdiaev, Nikolay 104, 137 bridegroom 7–8, 59 Bergen, Jeremy M. 201, 208 Brigham, Erin 193, 209 INDEX 229

Brightman, Edgar 131, 195, 209 Carthage 50 Britain 21, 87–88, 170, 180, 209, 224 Cassiodorus 43 Brito, Emilio 178, 209 Cathey, Robert Andrew 201, 210 Broderick, John F. 181, 209 cell 26, 34, 42, 100, 161 Bromiley, Geoffrey 185 Celts 46 Brown, Raymond Edward 31, centralization 17 171, 209 ceremony 73 Brown, Richard 180, 209 Chadwick, Owen 179, 210 Brown, Stewart J. 179, 209 chalice 129 Bryusov, Valery 104 changeable 1–3, 81, 112, 147, 149 Buckley, James Joseph 201, 217 chaotic 147, 150 Buckley, Theodore Alois 177, 209 charismatic 4, 34, 46, 48, 94, 98, 121, Bulgakov, Sergey 24, 26, 104–105, 130, 133 117, 132, 137, 185, 189–190, charity 64, 76, 160 209–210, 220 Charlier, Louis 108 Bulgaria 63–64 Chenu, Marie Dominique 108 Bultmann, Rudolf 24, 105, 145 Chevetogne 165 bulwark 7, 152 children 10, 51 Burkhard, John J. 139, 200, 209 chosen 4, 47, 63, 98, 108 Burrell, David B. 214 chrismation 64 Burris, Ronald D. 172, 209 Christocentric 13, 105–107, 150–151 Burtchaell, James Tunstead 183, 209 Chromatius of Aquileia 42 Butin, Philip Walker 176, 209 chronicle 149 Byzantine 16, 18, 20, 22, 37, 40–41, church–state 15–16, 39, 41, 43, 61, 63, 90 63, 74–75 churchness 158 C Cilicia 11 Cadbury, Henry J. 31, 171, 212 city 1, 7, 12, 15, 29, 47, 61, 71, 83, Caesar 66 86–87, 106, 135, 146, 160 Caesarius of Arles 43 civitas 147 cake 83 Clement of Alexandria 10, 38, 50–52 Californian school of Clement of Rome 38 personalism 131 clergy-laity congress 86 Callistus 48 clericalism 18, 69, 111, 161, 166 Calvin, John 19–20, 69, 72–74, cloth 5, 9, 58 176–178, 185, 209, 212, 225 codification 40, 43 Canada 178, 181, 202, 211, 216, coercion 145, 152 219–220 cognition 3, 101, 155, 158 canon 33, 39, 43, 71, 97, 117–118, commandment 72 149, 161, 167 commonwealth 76 Capetz, Paul 100, 184, 210 communalism 81 Cappadocia 11 communion ecclesiology 83, 128, Cappadocians 14, 54–55 136–137 cardinal 66, 95, 100, 118 conciliarity 13, 17, 21–22, 44, 66, 69, Carolingian 16, 43–44, 63, 174, 110, 113–116, 118, 122, 149, 166 214, 219 Conee, Earl 23, 170, 210 230 INDEX confession 2, 6, 26–27, 72, 84, 95, Crisp, Oliver 161, 204–206, 210 124, 128–130, 134–137 criticism 23–25, 70, 79, 95–97, 100, Congar, Yves 25, 108, 110–111, 120, 106, 110–111, 115, 122, 166 136, 173, 187, 190, 197, 208, Croatia 127 210–211, 218, 222 Crook, J. Mordaunt 179, 210 Connell, Matthew J. O. 188, 216 cross 48, 72, 106 consecration 48–49, 70 crown 9, 19 conservative 22, 25–26, 31, 113–119, cruciform 106 146, 151 Crumb, Lawrence N. 179, 210 Constantine I 15–16, 46, 53, 144, crusade 40 146, 202, 226 culture war 22 Constantine VII Porphyrogenitus 40 cup 46, 74, 97, 132 Constantinople 15–16, 18, 20, 40, 54, curia 108–109, 112, 121 135, 174, 207 Cyprian of Carthage 10, 41, 49–50, constitution 39, 55, 73, 99–100, 114, 60–61, 150, 172, 209, 214 122, 133 Cyprus 86 consubstantial 53 Cyril of Alexandria 14, 39, 55–56, Continental 19, 21, 74 60, 173 conversion 15 Cyril of Jerusalem 11 Cope, Brian 216 Corinth 7, 34 D corporate personality 134 Dacia 11 Corradini, Antonella 205, 210 Daly, Gabriel 182, 210 cosmopolitan 84 Daly, Mary 142 Costigan, Richard F. 181, 210 Daniélou, Jean 26, 109–110, 118–120, Coulson, John 180, 210 187, 190, 210 council of Basel (1431–1449) 44, 66 daughter 8, 13, 31, 54 council of Chalcedon (451) 62 deacon 74, 77, 141 council of Constance Deane, Herbert Andrew 210 (1414–1418) 44, 66 death 70, 134 council of Lateran V DeClue, Richard G. 197, 210 (1512–1517) 17, 44 deconstantinisation 145 council of Moscow (1917–1918) 86, DeHart, Paul J. 201, 210 105 Dei Verbum 122 council of Nicaea (325) 10, 53 deification 104 council of Trent (1545–1563) 19, 69, democratic 94, 145 76–77, 90 denomination 99, 124, 143 council of Vatican I (1869–1870) 22, Denzinger–theology 113 80, 90, 92–94, 165, 167–168 Denzinger, Heinrich 94, 113, 182, council of Vatican II (1962–1965) 25, 210, 215 81, 83, 86, 93, 108–110, 112, DeRoo, Neal 204, 211 114–116, 118–120, 122, 133 descriptive 156 counter–Reformation 75, 79, 90 devil 76 countermodernism 146 dialect 50, 61, 77, 79, 108, 111, 151, covenant 30, 57, 137 153, 162 crime 73 diaspora 112, 129 INDEX 231

Dibelius, Otto 95, 182, 211 elite 86 dichotomy 15, 51, 84, 111, 130, Ellwangen 82 142, 145 emancipation 1, 16, 18–22, 69, 71, 73, Didache 4–5, 15, 169–170 75, 77, 81, 85–86, 90, 116, 146 Didymus 39 emotion 81, 107, 166 Diefenthaler, Jon 184, 211 empirical 50–52, 73, 82, 101–102, 120 Dionysius Areopagite encyclical 63–64, 89, 91–92, 135 (Pseudo–Dionysius) 75, 177 engine 161–162 discipleship 13, 29–33, 35 entelechy 104 diversity 5, 11–12, 27–28, 119, 124, Ephesus 45 135, 137, 139, 147, 149 Ephrem the Syrian 56, 58–59, 173 divinity 14, 48, 55, 58, 99, 127 Epiphanius of Salamis 39 Doerksen, Paul Giesbrecht 202, 211 epistemology 23, 100, 139, 155–156, Döllinger, Ignaz von 93 159 domestication 106 eschaton 5, 24, 30, 33, 52, 54, 98, Donatus 48 126–128, 151 donkey 57 eternal 73, 76, 104, 131, 151 Dougherty, Trent 170, 211 ethics 88–89, 144–146, 150 doxastic 162–163 ethnic 4, 103, 117, 129 doxology 160 ethos 89 Doyle, Dennis M. 83, 178, 187, Eugenius IV of Rome 66, 225 199, 211 Eusebius of Caesarea 15, 39, 53 Draguet, René 108 Eustathius of Thessalonika 40 Drecoll, V. H. 173, 211 Eutropius 170 Drey, Johann Sebastian von 82 Evagrius Scholasticus 39 Dreyfus, Hubert L. 204, 211 evangelization 115 dualism 16, 59, 107, 128, 132, 134, Eve 7, 11 136, 139, 144, 151, 161 evidential 23–24, 72, 95–96, 102–103, Dulles, Avery 95, 100, 106, 133, 182, 108, 113, 119, 122 184–189, 194, 197, 199, 211 evil 4–5, 12, 15, 43, 61, 71, 76, 101 Durand, G. M. de 173 ex cathedra 93 Dvornik, Francis 63, 174, 211 excommunication 97 Dyson, R. W. 174, 211 exegetic 13, 39, 42–43, 51, 54, 56 expansion 11, 147, 166 E expressionism 143 earth 4–5, 9, 11–12, 31, 47, 50–52, extrovert 135 54, 57–58, 61, 76, 87, 151 Ebeling, Rainer 186, 211 F ecclesiocentrism 10, 13, 24, 49–50, Facundus of Hermiane 43 110–111, 123, 145–146, 150 Fahey, Michael 191, 212 Edgecombe, Rodney Stenning failure 30, 152 179–180, 211 Faith and Order 27, 120, 135, 137 egalitarian 127 Farley, Edward 212 Egypt 11, 46 farmer 70 Eikrem, Aisle 171, 211 Fastiggi, Robert 182, 188, 208, 215 ekklesia 4, 30–31, 33–34, 37–38, 102 Faught, C. Brad 179, 212 232 INDEX

Fawkes, Guy 87 G fear 30, 73 Galatia 11 Febronius 166 Galvan, Sergio 205, 210 Feldman, Richard 23, 170, 210 Gamble, Richard C. 176, 212 fellowship 13–14, 19, 29, 31–33, 35, gap 23–24, 95, 123, 133 70, 73, 82, 127, 135–137 García, Alberto L. 199, 209 Féret, Henri Marie 108 garden 13 fertile 13 garment 8, 49, 58–59 fetish 152 Garver, Newton 160, 205 feudalism 64 Gassmann, Günter 199 Feuerbach, Ludwig 182, 212 gate 2, 8, 29, 54, 60, 65, 70, 98, 116, fiction literature 103 127, 135 fideism 146 Gaul 11, 77, 166 Finland 199 Gavrilyuk, Paul 189 first essences 153 gender 142 Fisher, Christopher L. 197, 212 genetic 82, 120 FitzGerald, Thomas E. 199, 215 Geneva 74 flesh 32, 52, 55–56, 76, 84 Gennadius Scholarius 41 Flewelling, Ralph 131 George Cedrenos 41 Florensky, Pavel 24, 104, 185, 212 George Metochites 41 Florovsky, Georges 26, 117–118, 132, George Pachymeres 41 137, 189–190, 210, 212, 220 Germany 22, 24, 46, 87, 131, 163, flower 8 165–166 fluid 139 Gethsemane 32 Foakes-Jackson, F. J. 171, 212 Gewirth, Alan 175, 218 foundational 23–24, 26, 95–96, 100, ghettoization 149 102, 105, 108, 111, 119, 129, 139, gift 4–6, 11, 35, 47, 49, 104, 157 144, 153, 160, 162–163 Glock, Hans Johann 163, 205–206, 212 fountain 7, 13, 47, 59 glorification 104 Fowler, James W. 184, 212 Goh, Jeffrey C. K. 201, 212 Foxgrover, David L. 176, 212 Gonzales, Ceferino 93 fragmentation 16, 41, 72, 139, 151 grace 6–7, 43, 47, 74–76, 101, 106, France 22, 91, 131, 163, 166 111, 119, 121, 123, 160 Franco-Prussian War 92 Graham, Donald G. 180, 212–213 Frank, Philipp 205, 212 grammar 143, 152, 160–161 freedom 34, 57, 83–84, 101, 123, 127, grassroots level 27 132, 152, 158–159, 161, 166, 168 grave 9, 87 Frege, Gottlob 205, 223 Gray, Mary 142 Frei, Hans W. 143, 201–202, 212 Greece 11, 165, 226 from above 66, 102, 113–115, Greene, Theodore Meyer 192, 225 119, 125 Gregory Akindynos 41 from below 66, 114–116, 119, 125, 158 Gregory I of Rome 43, 62 frontier 147 Gregory of Agrigentum 39 Froude, Richard Hurrell 180, 222 Gregory of Nazianzus 39 Fulgentius of Ruspe 43 Gregory of Nyssa 12, 39, 54, 173, 211 INDEX 233

Gregory Palamas 41 Heim, Maximilian Heinrich 189, 214 Gregory VII of Rome 90 Hendrix, Scott H. 174, 214 Gregory XVI of Rome 91, 166 herald 95, 100 Grenz, Stanley 139, 200, 213 heresy 64, 97, 103 Grosser, David Eric 194, 213 Hermas 8–9, 170, 215, 221, 223, 225 Guardini, Romano 107, 156, 186, 213 hermeneutic 4–5, 9–10, 25, 96, Guitton, Jean 180, 213 119, 143 Gunton, Colin 197, 216, 224 Herringer, Carol Engelhardt 179, 224 Gupta, Nijay K. 169, 213 Heschel, Ernst 127 Gurtner, Daniel M. 171, 213 heterodox 129, 147 Gustafson, James M. 99, 120, 184, hierarchism 69, 111, 120, 127 190, 210, 213 hierarchology 66 Gustafson, Paul 100 High Porte 20 Gutiérrez, Gustavo 140, 200, 213 high priest 49, 55 Hilary of Poitiers 42 H Hildegard of Bingen 43 Habsburg 166 Hill, Christopher S. 204, 214 Hacker, P. M. S. 161, 205 Hill, W. Speed 177, 214 hagiography 40 Hinchliff, Peter Bingham 172, 214 Hagner, Donald 33 Hippolytus 9, 38, 48–49, 169 Haight, Roger 25, 67, 96, 102, 119, historicality 157 123–125, 183–185, 190, 192, 210, 213 historiography 168 Haldane, John 159, 204, 213 historiophobia 163 Haley, Peter 183, 213 Hodgson, Leonard 214 Halton, Thomas P. 169–170, 172–173, holiness 11–12, 52, 113 203, 213 holism 128 Hampson, Daphne 142 Hollingworth, Miles 174, 214 handmaid 13, 87 Hollon, Bryan C. 187, 214 Hankey, Wayne 203, 213 homiletic 42 Häring, Hermann 188, 213 Hooker, Richard 19, 69, 74–75, 177, Harnack, Adolf von 96–97, 105–106, 214, 216, 220 182–183, 213, 223 Hope, Alexander Beresford 87 Hart, James G. 204, 217 horizontal 18, 62, 66, 151–152 Hastings, Cecily 191, 216 hospital 47, 165 Hauerwas, Stanley 145–146, 193–194, household 7 202–203, 211, 213–215, 222, 224–225 Hovorun, Cyril 199, 214–215 Haugh, Richard S. 174, 214 Hughes, John J. 180, 215 Hayden, Harry Beaman 199, 214 humanity 4, 14, 34, 55, 58, 104, 106, Healy, Nicholas 91, 181, 185, 214 108, 113, 127, 130, 141 Hebblethwaite, Peter 192, 214 humility 62, 74, 139 Hedley, Douglas 203, 213 Humphrey, Edith McEwan 170, 215 Hegel, Georg Wilhelm Friedrich 21, Hünermann, Peter 182, 215 79, 163 Hunsinger, George 201, 215 Heide, Gale Zane 202, 214 Hunt, Anne 192, 197, 215 Heidegger, Martin 163, 182, 214 Hurley, Michael 215 234 INDEX

Hus, Jan 18, 70, 176, 215, 220, 223 Istanbul 86 Huss, John 176 Italy 11, 77, 107, 166, 206 Husserl, Edmund 156–158, 204, 222 Izbicki, Thomas M. 175, 215 hymn 9, 56, 72, 160 Izuzquiza, Daniel 201, 215 hypocrisy 70, 99 hypostasis 105, 132, 153 J hypostatic union 132, 134 Janssens, Jean Baptiste 109 Jardine, William 170, 215 I Jay, Eric George 172–175, Iberia 46 177–178, 215 iconoclasm 10, 30, 39–40, 47 Jens, Walter 186, 215 idealism 2, 21, 24, 53, 79–80, 82–83, Jenson, Robert W. 202, 215 94–95, 102–104 Jerome 42 ideology 20, 22–23, 25, 101, 103, Jerusalem 6–7, 11, 31, 33, 46 117–118, 144, 146 Jesuit 77, 93, 109, 111, 118, 123 Ignatius of Antioch 38, 45–46, Jodock, Darrell 182, 215 172–173, 182, 187–189, 207, John Apocaucus 40 214–215, 217–218, 222 John Bekkus 41 imagination 110 John Beleth 43 immigrant 99 John Cassian 42 immortal 7, 47 John Chrysostom 13–14, 39, 42, Imperatori-Lee, Natalia M. 196, 215 54–55, 64, 150–151 incarnational 6, 14, 53, 55, 58, 60 John of Damascus 40 indestructible 55, 161 John Skylitzes 41 individualism 107, 128, 134, 136, 161 John VI Kantacouzenos 41 individuality 56 John Wyclif 18, 70, 175, 215, 217 infallibility 90–91, 93, 112, 120, 165, John XXIII of Rome 121 167–168 John Zonaras 41 Innocent III of Rome 90, 169 Joseph Kalotheos 41 instrumentalism 106, 119, 166 Juan de Torquemada 66–67, 175, intentionality 157 218, 224 intercommunity 151 Judaea 47 intersubjectivity 158 juridical 67, 97–98, 105, 153 interwar 80 jurisdiction 63–64, 92, 94, 153, 161, intratextual 144 165, 167 introvert 125, 135 jus divinum 112 investiture 90 Justinian 39 Ireland 21, 88 Irenaeus of Lyon 6–7, 14, 38, 46–48, K 51, 64 Kaethler, Andy Brubacher irrational 114, 162 201, 208 Isaac of Nineveh 56–57 Kalaitzides, Panteles 199, 215 Isidore of Kyiv 41 Kamitsuka, David G. 201, 216 Isidore of Seville 43 Kant, Immanuel 21, 79 island 6, 11 Käsemann, Ernst 120, 183, 223 isolation 11, 45, 64 Kasper, Walter 116, 189, 218 INDEX 235

Keble, John 88–89, 179–180, 211, laxity 48 217, 222 Laycock, Steven W. 204, 217 Kelly, J. N. D. 62, 174, 216 leadership 31, 48, 92, 116, kernel 96–97 123, 141 Kerr, Fergus 109, 182, 187, 216 League of Nations 135 kerygmatic 106–107 Lease, Gary 180, 217 Khomiakov, Alexey 21, 83–85, Leo I of Rome 42, 62, 90, 103, 110, 137, 178–179, 194, 174, 218 208, 225 Leo XIII of Rome 94 Kidwell, Jeremy Hunt 197, 216 Levering, Matthew 188, 217 Kierkegaard, Søren 107 Levy, Ian Christopher 175, 217 Kim, Van Nam 193, 216 Liagre, Guy 199, 215 Kim, Youngbog 178, 216 liberalism 24, 116, 144, 146, 166 kingdom 4–6, 8, 15, 49, 51, 57, 59, Libya 46 74, 77, 82, 118, 123, 127, 146, 153 Liechty, Daniel 201, 217 Kinnamon, Michael 216 lifeworld 158 Kirby, Torrance 177, 216, 220 likeness 99, 127 Kireopoulos, Antonios Steve lily 13 193–194, 216 limb 59, 73, 159 Kloppenburg, Bonaventure 188, 216 Lindbeck, George 143–146, 160, Knight, Douglas H. 197, 216 201–202, 205, 217 Knudson, Albert 131, 195, 216 lingua franca 26, 37, 95, 102 Koester, Helmut 170, 221 linguistic turn 159 koinonia 26, 123, 136–137 liquid church 140 Komonchak, Joseph 100, 180, Lire, John 180, 208 184, 216 liturgy 109 kosmos 4 loaf 56 Kress, Robert 216 Locher, Gottfried Wilhelm Kruger, Hendrik Gerhardus Stefa- 176–177, 217 nus 172, 216 Lock, Walter 180, 217 Küng, Hans 25, 112–114, 120–122, logocentrism 107 169, 175, 182, 186, 188, 190–191, Loisy, Alfred 97, 183, 217 213, 215–218, 220 Lonergan, Bernard 100, 184, 217 Kuper, Adam 186, 216 Lossky, Vladimir 127, 132, 137 Kuschel, Karl Josef 186, 188, 213, 215 Louis XIV 91 Kyiv 41, 165, 181 Louth, Andrew 173, 217 Lowe, E. J. 205, 210 L Lubac, Henri de 25–26, 109–112, Lagarde, Andre 174, 217 114, 118, 129, 136, 187–188, 195, laicism 111 214, 217, 219, 225–226 Lake, Kirsopp 171, 212 Lucifer of Cagliari 42 Lakeland, Paul 141, 200, 217 Luhmann, Niklas 194 Lamb, Matthew L. 188, 217 Lumen Gentium 114–115, 122 Lamennais, Félicité de 91 Luther, Martin 19, 69–73, laos 21, 85 176, 218 lapsi 49 Lutheran 19, 27, 99, 126 236 INDEX

M metaphysics 2, 61, 134, 160, 162 Macarius (pseudo) 59 Methodist 99, 131 MacDonald, Margaret 33, 171, Mettepenningen, Jürgen 108, 187, 218 186–187, 219 Macedonia 11 Metz, Johann Baptist 140 MacIntyre, Alasdair 139, 200, 218 Michael Choniates 40 magisterium 19 Michael Glykas 41 magistrate 74 Michael Psellus 40 Magnesia 45 Michener, Ronald T. 201, 219 Maguire, William Edward 175, 218 Middle East 90 Malaga 93 migration 112, 129 Mangina, Joseph L. 136, 199 Milbank, John 101, 140, 146–147, Mannion, Gerard 139, 181, 185, 192, 185, 187, 200, 203, 219–220 200, 214, 218 militant 15, 19, 76, 92 Manoussakis, John Panteleimon Miller, Michael J. 189, 214 204, 211 millet 20 Mantzarides, Georges 137 Minear, Paul S. 169–170, 219 Maritain, Jacques 131–132, 195, 218 missionary ecclesiology 135, 137 Marius Victorinus 42 mistake 85, 152–153 Mark Eugenikos 41 Miyakawa, T. Scott 184, 219 Markus, R. A. 174, 218 modernism 2, 22–23, 27, 91, 97, 109, Marsilius of Padua 18, 69–70, 175, 139–140, 146–147 218, 223 modernity 2, 23, 79, 90, 113, 117, Martinich, Aloysius 205, 218 125, 127, 139, 141, 143, 145, 147 Marty, Martin E. 191, 221 Moesia 11 Matar, Anat 205, 208 Möhler, Johann Adam 21, 82–84, matrimony 72 110, 178–179, 181, 206, 208, 211 Maximus of Turin 42 Moltmann, Jürgen 24, 126–128, 133, Maximus the Confessor 40 193–194, 197, 202, 209, 211, 216, Mayer, Annemarie C. 173, 218 219, 222, 224, 226 McClendon, James William 139, 218 monarch 17, 21–22, 66, 86, 91, 127, McCool, Gerald A. 182, 218 134, 167 McDonagh, Enda 191, 218 monastery of the Caves 165 McDonnell, Kilian 116, 189, 218 Mondésert, Claude 109 McGovern, Leo J. 174, 218 monism 14–16 McKenzie, Brian Alexander 181, 218 monk 70–71 McPartlan, Paul 187, 195, 197, monoepiscopacy 46 199, 219 monophysite 112 mechanic 161 monster 110 mediator 81, 113 Montreal 120 Merleau-Ponty, Maurice 156, 158, Moran, Dermot 204, 219 204, 219 Morrison, Karl Frederick 174, 219 Mesopotamia 11 Moscow 165, 179 Messori, Vittorio 189, 222 Moses 204 metanarrative 140 Moss, Candida 170, 219 INDEX 237 mother 7, 9–10, 47, 50–51, 54, 62, Nicephorus Xanthopoulos 41 142, 147 Nicetas Stethatus 40 Mott, John Raleigh 135, 199, 219 Nicholas I of Rome 63–64, 91 Mounier, Emmanuel 131, 195, 219 Nichols, Aidan 113, 119, 178, 180, mountain 13, 59, 160, 166 182–183, 188–190, 220 Moyal-Sharrock, Danièle 205, 219 Niebuhr, H. Richard 99–100, 184, Mudge, Lewis Seymour 181, 185, 203, 211–212, 220, 222, 225 192, 199–200, 214, 218 Niesel, Karl Wilhelm 176, 209 Muelder, Walker G. 131 Nietzsche, Friedrich 107, 163 Mühlen, Heribert 26, 120, 133–134, nihilism 140, 147 190, 197, 220 Nikolaev, Sergey V. 190, 220 Murray, Robert 170, 173, 219 Nissiotis, Nikos 120, 190, 220 muscle 113 nobility 91 Musser, Donald W. 191, 219 Nockles, Peter 179, 209, 220 mystical body 22, 64, 74, 91–92, 111 Nolland, John 171, 213 Mystici Corporis Christi 89, 91–92 nonconfessional 134 nonreduction 156 N nonteleological 97 Nach, Anne Englund 182, 215 nonviolent 144–145, 151 naïve 101, 151 notae 72 Napoleonic 82 nouvelle théologie 80, 108–111, nationalism 22, 99 113–115, 118–119 Neale, John Mason 87–88 Nowell, Robert 191, 220 Neelands, David 74, 177, 220 nun 71, 113 Nellas, Panayotis 137 Nemec, Ludvik 176, 220 O neo-Gothic 22 O’Donnell, Christopher 105, neo-Kantian 107, 157 172–173, 175–176, 186, neo-Orthodox 106 189, 220 neo-Thomist 93–94 O’Meara, Robert Thomas 178, 220 neoconservative 115–116, 119 O’Meara, Thomas Franklin 182, neopatristic 26, 113, 117–118, 129 193, 204 Neophytus the Recluse 40 O’Riordan, Sean 189, 220 neoscholastic 23–25, 93–94, oath 97 108–110, 118 obedience 83 nerve 113 ocean 13 Netherlands 122, 177 Ochrid 40 network 33–34, 132, 143 Oecumenius 39 new creation 5 Old Catholic 93 Newman, John Henry 88–90, 130, Oludare, Tai 188, 221 179–181, 208, 210–213, 216–217, Olympiodorus 39 220, 222–223 omnipresent 5 Nicaea 10, 53–54, 63 oneness 11–12, 14 Nicephore of Constantinople 40 ontologism 155 Nicephorus Gregoras 41 Optatus of Milevis 11, 42 238 INDEX ordination 1, 12, 16, 31, 66, 77, 92, personalist 2, 26–27, 120–121, 127, 133, 142, 150–151, 166 128–133 organic 21, 67, 82–84, 107–108, personhood 131–134, 153 117–118, 137 Peter Abelard 43 Origen 7, 38–39, 51–52, 172, 223 Peter Cantor 43 Ormerod, Neil 95, 100–101, 182, Peter Chrysologus 42 184–185, 191, 221 Peter Damiani 43 ornamentation 88 Peter Lombard 43 orthopraxia 140 Petilian 172, 209 Osiek, Carolyn 170, 221 Pfaff, Richard W. 180, 221 otherness 127, 144 phanariot 20 phenomenological ecclesiology 159 P Philip of Harveng 43 pacifism 27 philosophy of mind 159 paganism 147 Philotheus Kokkinos 41 Pahls, Michael J. G. 180–181, 221 Photius of Constantinople 16–17, 40, Palierne, Jean Louis 197 63–64, 90, 174, 207, 214, 221 palingenesis 82 Phrygia 11, 48 Pamphylia 11 Picken, Stuart D. B. 176, 221 Pannenberg, Wolfhart 127, 194, 197, Pickstock, Catherine 203, 219 212, 221 pietism 81 Pannonia 11 piety 55, 73, 81 paradox 111, 126, 149, 151–152, pillar 55, 104 160 Pius IX of Rome 85, 91, 94, 121, 166 paranoia 150 Pius X of Rome 97 Parker, Kenneth L. 180–181, 221 Pius XII of Rome 89, 91–92, 109 parliament 85, 87 Placher, William C. 201, 221 Parmenian 11, 170, 172, 209 Plato 4 Parsons, Talcott 183, 194 plenitude of power 62 particularist 11, 34, 103 Plutarch 38 partnership 17, 21–22 pneumatocentrism 111 Passmore, John Arthur 206, 221 poetic 9, 104 Paterson, Craig 204, 221 polis 4, 41, 153 Pauck, Wilhelm 64, 69, 172, politeia 1 174–175, 221 political economy 105 Paul VI of Rome 113–114 pontifex 49 Pax Romana 52 Pontus 11 peasant 84 Popović, Justin 137 Peerman, Dean G. 191, 221 populism 21, 84 Pekridou, Aikaterini 199, 215 postliberal 27, 96, 143–144, 146 Pelz, Karl 132, 196, 221 Pottmeyer, Hermann Josef 181, 221 Pelzel, Morris 199, 221 Potz, Richard 198, 221 pentarchy 17 poverty 103, 140 Peper, Bradley M. 170, 221 praxis 123, 140 Pereiro, James 179–180, 221 predestination 29, 65, 75, 98 perichoresis 127 presbyter 32, 53, 74, 122 INDEX 239

Presbyterian 99 Ratzinger, Joseph (Pope Benedict presuppositional 156 XVI) 25, 115–117, 120, 128, Price, Joseph L. 191, 219 189–190, 192, 197, 210, 214, 218, priesthood 51–52, 70 220, 222, 224 primacy 2, 16–17, 25, 43–44, 61–63, Ravaisson-Mollien, Félix 131 77, 92–94, 108, 127, 134, 137, 165 Rea, Michael C. 162, 204–206, 210 Primasius of Hadrumetum 43 Reardon, Bernard M. G. 182, 222 prince 20, 49, 62, 70, 82, 92 reception 27, 49–50, 134, 136, 150 privilege 20, 47, 162 Redding, Paul 205, 222 Procopius of Gaza 39 reduction 1, 6, 12, 23–24, 26, 35, 64, property 48, 131 89, 94, 100, 102, 152, 156 prophet 7, 32, 34, 47–48, 89, 145, regime 105, 145, 150 151, 160 relationality 140, 150, 152 propositional 143 renewal 6, 21, 47, 118, 137, 140 Prosper of Aquitaine 42 Reno, Rusty 162, 206 prosperity 98 republican 21–22, 77, 85 protector 85 ressourcement 108–109, 111, 120 protos 134 resurrection 9, 121 prowestern 40–41 revolution 18, 21, 67, 90, 95, psychologism 155, 159 104–105, 145, 167 public 21–22, 37–38, 72, 77, 79, 85, Richardson, Cyril 172, 222 87, 91, 121, 128, 146, 166 Ricoeur, Paul 131, 195, 222 Pugh, Matthew 204, 221 rigorism 60 Pulprayil, Stanley 197, 222 Robert Bellarmine 77–78 purism 101 Robinson, Peter Mark Benjamin 197, Pusey, Edward Bouverie 88–89, 222 179, 224 Rogers, Alan John 206 Putnam, Hilary 214 Romanides, John 26, 129–130 pyramid 90 Rosenstein, Roy S. 175 Rowland, Tracey 189, 222 Q Rowlands, John Henry Lewis 180, 222 qahal Yahweh 4 Rozzelle, C. E. 184, 222 Quaker 99 Ruether, Rosemary Radford 142, 222 qualitative 5, 81, 151 Rufinus 42 Quasten, Johannes 173, 208 Ruprecht of Deutz 43 queen 13, 54 Ruskin, John 87, 179, 222 Russell, Letty 142 R Russia 24, 83, 85, 87, 103–104, racial 99 185, 226 radical orthodox 27, 96, 101, 140, 146 Russian religious philosophy Rahner, Karl 25, 109–110, 112–114, 102–104, 117 127, 140, 188, 190, 196–197, 212, Rutherford, Janet Elaine 207 222, 225 Rankin, David 222 S Rasmusson, Arne 193–194, 202, 222 sacramentalism 69 rationalist 81, 93, 107 sacrifice 46, 52, 121 240 INDEX

Salis, Amaral, Miguel de 189, 210 sheep 30, 32, 77 salvation 6, 8, 10, 40, 50, 54, 62, 66, Siberia 89 75, 98, 104, 106, 129, 134 Sicard of Cremona 43 salvific 134 Siegrist, Anthony G. 201, 208 sanctity 73 silver poets 104 Sandmeyer, Bob 222 sinner 48, 51–52, 74 Sarot, Marcel 225 Sixtus V of Rome 78 Sartre, Jean-Paul 204, 222 skeleton 113 Saulchoir 108 Skorupski, John 159 Schaff, David S. 176, 215 Skublics, Ernest 137, 223 Schaller, Christian 189, 222 slave 5, 57, 123 Scheler, Max 131 Slavophile 84 Schelling, F. W. J. 83–84 Sluga, Hans D. 205, 223 Schepers, Maurice 193 Smith, David Woodruff 170, 203, 223 Scheuner, Dora 176, 209 Smith, James K. A. 203, 223 Schillebeeckx, Edward 25, 32, 100, Smith, Martha Montague 170, 223 102, 109, 111, 120, 122, 171, 185, Smith, N. D. 191, 223 190–192, 222 Smyrna 45 schism 11, 15, 17, 45, 49–50, 61, 151 socialism 84 schizophrenia 150 sociality 129, 157 Schleiermacher, Friedrich 21, 79, sociology 2, 23, 80, 95–96, 98–102, 81–83, 130, 178, 185, 195, 209, 211, 106, 119–120, 122–123, 126, 128, 216, 220, 223, 225 130, 146–147 Schmemann, Alexander 137 Sohm, Rudolph 97–98, 183, 213, 223 Schmitz, Hermann Josef 183, 223 Sokolowski, Robert 204, 223 scholastic 21, 64, 157 sola Scriptura 70 Schoonenberg, Piet 109 Solovyov, Vladimir 24, 103–104, 185 Schopenhauer, Arthur 107 sophianization 104 Schüssler Fiorenza, Elisabeth 142, sophiology 24, 102–104 201, 223 Sorell, Tom 163, 206, 223 scientism 81 Sosa, David 205, 218 secondary essences 153 soul 11, 56–57, 59, 64–66, 113 sect 11, 46, 60, 99, 152 sovereignty 5, 19, 65, 73, 91, 101, 143 seed 47, 64, 97, 112 Sozomen 39 self-awareness 1–2, 11, 13, 15, 28, 31, Spain 11, 66, 93, 210 53, 80, 147, 149–152, 155, 157–158, speculation 82, 131 160–161, 163 Spinka, Matthew 176, 220, 223 selfhood 131 spouse 75, 147 separation 20, 79, 105, 150 St. Serge Institute 110 Serbia 165 Staniloae, Dumitru 193, 208–209 servant 13, 17, 31, 49, 74, 95, 100, Starkenburg, Keith Edward 186, 224 115, 142 stereotype 102, 110 servus servorum 62 Stern, David 205, 223 Sgherri, Giuseppe 172, 223 Stern, William 131 Shakespeare, Steven 203, 223 stratification 18, 64 INDEX 241

Stroll, Avrum 159, 205, 224 theopolitical 2, 14–15, 20, 39, 153 structurism 111 theorem 162 Stumpf, Christoph 170, 224 Thessalonika 40 Suárez, Emmanuel 110 Thomas Aquinas 18, 43, 64, 66, subject-object 157 93, 108, 110, 175, 182, 187, 207, subjectness 3, 15, 158 216, 224 subordination 16, 66, 92, 166 Thomas of Chobham 43 sultan 20 Thomas à Kempis 44 sun 9, 46, 97, 103, 142 Thomasson, Amie 170, 203, 205, 223 supernaturalism 101 Thomson, John Bromilow 202, 224 surgeon 59 Thrace 11 surreal 147 threefold office 89 Susanna 7, 169 Tibbs, M. 197, 224 Swabia 82 Tillard, Jean-Marie Roger 136–137, Swatos, William H. Jr 99, 184, 224 199, 224 Sweden 170, 208, 221 Tillich, Paul 24, 125–126, 192–193, Swidler, Leonard J. 191, 217 220, 224–225 Switzerland 217 Tonnies, Ferdinand 194 Sylvester Syropoulos 41 totalization 140 symbolism 4, 6–7, 103–104 Tralles 45 Symeon the New Theologian 40 transcendent 21, 24, 105, 111, 118, symphony 15–17, 20, 37, 39, 41, 43, 123–124, 131, 140, 158 45, 47, 49, 51, 53, 55, 57, 59, 61, 63, transcendental subjectivity 157 65, 67, 79, 153 transtraditional 2, 95, 124–125, 127, synergy 104 129, 131, 133, 135, 137, 139 synod 63, 85, 115, 136, 167 Trier 166 Syria 45 trinitarianism 136 triumphant 15, 19, 76 T Troeltsch, Ernst 98–99, 184, 219, Tallon, Luke Ben 197, 224 224–225 Tanner, Mary 199 Turin 42 Tanner, Norman 174, 224 Turku 199 Taparelli d'Azeglio, Luigi 93 Twomey, Vincent 207 tarasque 110 tyranny 63 Tawney, R. H. 183 teacher 7, 13, 34, 47, 62, 93, 140 U telos 126 Ukraine 165 Tertullian 14, 41, 47–49, 172, 222 Ultramontanism 22, 166 Textor, Mark 205, 224 unanalysable 161 thanksgiving 72 unbelief 144 Theodore Agallianos 41 unchangeable 2, 112, 149 Theodore Dexios 41 unilateral 63 Theodore the Studite 40 Unitatis Redintegratio 114 Theoleptus of Philadelphia 41 USA 165 Theophylactus of Ochrid 40 utopia 53, 147 242 INDEX

V Webb, Benjamin 87 Valliere, Paul 171, 225 Weber, Max 98, 183–184, 194, Van Dusen, Henry P. 225 224–225 Van Gerwen, Joseph 202, 225 Werner, Dietrich 199, 215 Vancouver 197 Weyer, Robert van de 170, 225 Vanhoozer, Kevin 200–201, 213, 215 Whitehead, John Walter 184, 225 Versailles 91 William Durand 43 vertical 18, 62, 151–152, 159 William of Auvergne 43 vessel 6, 46–47, 52, 107 William of Ockham 18, 44, 69 via media 89 Wittgenstein, Ludwig 159–161, 205, vicar 62 219, 223, 226 Vienna 165, 205 woman 9, 31, 34, 69, 106, 142–143 Vietnam 116 womb 58, 122 vineyard 30, 57–58 Wood, Susan K. 188, 199, 209, 226 violence 144–146 World Missionary Conference virgin 7, 9, 13, 50–51, 54 135, 138 visible 7, 11, 15, 19, 46, 50–51, 56, 59, worship 2, 34–35, 85, 141 70, 72–77, 82–83, 86, 92, 123, 129, wrap 58 132, 136–137, 141, 144–145, 151 Wrathall, Mark A. 204, 211 vitality 6, 46 Wright, Nigel 202, 226 vocabulary 143, 160–161 Wuthnow, Robert 194 Voiss, James Kevin 188, 196, 225 Volf, Miroslav 24, 127–129, 133, 194, Y 197–198, 213, 225 Yale school 143, 146 vulnerability 23, 82, 126, 150, 152 Yannaras, Christos 132, 137, 195–196 Yoder, John Howard 144–146, W 201–203, 208, 224, 226 wall 7, 19, 70–71, 101, 109, 150 Walsh, Christopher James 187, 225 Z Ward, Pete 140, 203, 219, 225 Zaborowski, Holger 170, 224 Ware, Kallistos 130, 178–179, zeal 48, 73 194–195, 225 Zigliara, Tommaso Francesco 94 warmth 58 Zimmer, Patriz 178 water 50 Zizioulas, John 26, 121, 128–130, wax mask 110 132–134, 137, 187, 195–198, 209– wealth 30, 76, 145 210, 212, 216, 219, 222, 224, 226