Slavoj Zizek's critical engagement with Christian theology goes much further than his seminal The Fragile Absolute (2000), or his The Puppet and the Dwarf (2003), or even his discussion with noted theologian John Milbank in The Monstrosity of Christ (2009). His reading of Christianity, utilising his signature elements of Lacanian psychoanalysis and Hegelian philosophy with modern philosophical currents, can be seen as a genuinely original contribution to the philosophy of religion. This book focuses on these aspects of Zizek's thought with either philosophy and cultural theory, or Christian theology, serving as starting points of enquiry. Written by a panel of international contributors, each chapter teases out various strands of Zizek's thought concerning Christianity and religion and brings them into a wider conversation about the nature of faith. These essays show that far from being an outright rejection of Christian thought and intellectual heritage, Zizek's work could be seen as a perverse affirmation thereof. Thus, what he has to say should be of direct interest to Christian theology itself. Touching on thinkers such as Badiou, Lacan, Chesterton and Schelling, this collection is a dynamic reading and re-reading of Zizek's relationship to Christianity. As such, scholars of theology, the philosophy of religion and Zizek more generally will all find this book to be of great interest.

This book explores the relationship between being and time -between ontology and history- in the context of both Christian theology and philosophical inquiry. Each chapter tests the limits of this multifaceted thematic vis-a-vis a wide variety of sources: from patristics (Maximus the Confessor, Gregory of Nyssa) to philosophy (Kant, Kierkegaard, Heidegger) to modern theology (Berdyaev, Ratzinger, Fagerberg, Zizioulas, Yannaras, Loudovikos); from incarnation to eschatology; and from liturgy and ecclesiology to political theology. Among other topics, time and eternity, protology and eschatology, personhood and relation, and ontology and responsibility within history form core areas of inquiry. Between Being and Time facilitates an auspicious dialogue between philosophy and theology and, within the latter, between Catholic and Orthodox thought. It will be of considerable interest to scholars of Christian theology and philosophy of religion.

Sotiris Mitralexis offers a contemporary look at Maximus the Confessor's (580-662 CE) understanding of temporality, logoi, and deification, through the perspective of the contemporary philosopher and theologian Christos Yannaras, as well as John Zizioulas and Nicholas Loudovikos. Mitralexis argues that Maximus possesses both a unique theological ontology and a unique threefold theory of temporality: time, the Aeon, and the radical transformation of temporality and motion in an ever-moving repose. With these three distinct modes of temporality, a Maximian theory of time can be reconstructed, which can be approached via his teaching on logoi and deification. In this theory, time is not merely measuring ontological motion, but is more precisely measuring a relationship, the consummation of which effects the transformation of time into a dimensionless present, devoid of temporal, spatial, and general ontological distance. This manifests a perfect communion-in-otherness. In examining Maximian temporality, the author not only focusses on one aspect of Maximus' comprehensive Weltanschauung, but looks at the Maximian vision as a whole through the lens of temporality and motion.

Christos Yannaras (born 1935 in Athens, Greece) has been proclaimed 'without doubt the most important living Greek Orthodox theologian' (Andrew Louth), 'contemporary Greece's greatest thinker' (Olivier Clement), 'one of the most significant Christian philosophers in Europe' (Rowan Williams). However, until recently the English-speaking scholar did not have first-hand access to the main bulk of his work: in spite of the relatively early English translation of his The Freedom of Morality (1984), most of his books appeared in English fairly recently - such as Person and Eros (2007), Orthodoxy and the West (2006), Relational Ontology (2011) or The Schism in Philosophy (2015). In this volume, chapters shall examine numerous aspects of Yannaras' contributions to Orthodox theology, philosophy and political thought, based on his relational ontology of the person, later popularised in the Anglophone sphere by John Zizioulas. From political theology to Heidegger and the philosophy of language, from Yannaras' critique of religion to the patristic grounding of the theology of the person and from Orthodoxy to the West, this volume comprises a panorama of Christos Yannaras' transdisciplinary contributions.

Slavoj Zizek's critical engagement with Christian theology goes much further than his seminal The Fragile Absolute (2000), or his The Puppet and the Dwarf (2003), or even his discussion with noted theologian John Milbank in The Monstrosity of Christ (2009). His reading of Christianity, utilising his signature elements of Lacanian psychoanalysis and Hegelian philosophy with modern philosophical currents, can be seen as a genuinely original contribution to the philosophy of religion. This book focuses on these aspects of Zizek's thought with either philosophy and cultural theory, or Christian theology, serving as starting points of enquiry. Written by a panel of international contributors, each chapter teases out various strands of Zizek's thought concerning Christianity and religion and brings them into a wider conversation about the nature of faith. These essays show that far from being an outright rejection of Christian thought and intellectual heritage, Zizek's work could be seen as a perverse affirmation thereof. Thus, what he has to say should be of direct interest to Christian theology itself. Touching on thinkers such as Badiou, Lacan, Chesterton and Schelling, this collection is a dynamic reading and re-reading of Zizek's relationship to Christianity. As such, scholars of theology, the philosophy of religion and Zizek more generally will all find this book to be of great interest.

Christos Yannaras (born 1935 in Athens, Greece) has been proclaimed 'without doubt the most important living Greek Orthodox theologian' (Andrew Louth), 'contemporary Greece's greatest thinker' (Olivier Clement), 'one of the most significant Christian philosophers in Europe' (Rowan Williams). However, until recently the English-speaking scholar did not have first-hand access to the main bulk of his work: in spite of the relatively early English translation of his The Freedom of Morality (1984), most of his books appeared in English fairly recently - such as Person and Eros (2007), Orthodoxy and the West (2006), Relational Ontology (2011) or The Schism in Philosophy (2015). In this volume, chapters shall examine numerous aspects of Yannaras' contributions to Orthodox theology, philosophy and political thought, based on his relational ontology of the person, later popularised in the Anglophone sphere by John Zizioulas. From political theology to Heidegger and the philosophy of language, from Yannaras' critique of religion to the patristic grounding of the theology of the person and from Orthodoxy to the West, this volume comprises a panorama of Christos Yannaras' transdisciplinary contributions.

The question of Modern Greek identity is certainly timely. The political events of the previous years have once more brought up such questions as: What does it actually mean to be a Greek today? What is Modern Greece, apart from and beyond the bulk of information that one would find in an encyclopaedia and the established stereotypes? This volume delves into the timely nature of these questions and provides answers not by referring to often-cited classical Antiquity, nor by treating Greece as merely and exclusively a modern nation-state. Rather, it approaches the subject in a kaleidoscopic way, by tracing the line from the Byzantine Empire to Modern Greek culture, society, philosophy, literature and politics. In presenting the diverse and certainly non-dominant approaches of a multitude of Greek scholars, it provides new insights into a diachronic problem, and will encourage new arguments and counterarguments. Despite commonly held views among Greek intelligentsia or the worldwide community, Modern Greek identity remains an open question - and wound.