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Georgios Patronos, The Theosis of Man. Under the light of the eschatological perception of the Orthodox Theology, Athens: Domos Editions, 1995², p. 308.

            The reason for this book to be written was, according to the author, the short but inclusive essay of P.B. Bilaniuk with the title The Ministry of Theosis, where it is underlined the need of the correlation of theosis with eschatology, for the better understanding of biblical and patristic anthropology.

            In his introduction, the author is examining systematically the meaning of theosis in the Hellenistic era, Platonism, Stoicism, Philon, Qumran, eastern religions, the eastern biblical tradition and the patristic teaching.

            In his first chapter, Georgios Patronos is looking for the Theo centricity of theosis and its Christ centric elements, as they arise by the rich biblical and patristic tradition.

            In the second chapter, using again the written sources, he is analyzing the pneumatological and ecclesiological understanding of theosis of man.

            In the third chapter Patronos is presenting the ontological examination of theosis and in the fourth chapter the relation between theosis and orthodox spirituality. According to the author, the essential theosis of the whole person and the whole nature is accomplished in the frame of the orthodox tradition and spirituality. Additionally, the analysis of the organic and the functional relation between history and eschatology is essential for avoiding absolute approaches and understandings of history.

            The book closes with select bibliography, an index of biblical references and quotations and an index of names and issues.

Fr. Philotheos Pharos, Clergy. The unfulfilled Promise of Fatherhood, Athens: Akritas Publications, 1997 (2^nd ed), pages 332.

Father Philotheos Pharos’ book attempts to offer to the modern priest some elementary, useful, but also “crucial”, as the writer himself emphasizes, information that will make him sensitive to the needs and condition of man today, whom he is called to serve.

            In the first unit, the author deals with the theology of priesthood, stressing from the start that the truly virtuous priest is the one who does not hide Jesus from men with his own “virtue”. The authentic virtue glorifies God, from whom it derives, and not man, who is simply its agent.

            In the second unit, Fr. Pharos analyzes the issue of the clergyman as a spiritual leader, examining all the problems that may come about from the twisting of the concept “spiritual”. The role of the clergyman does not exhaust itself in administrative capabilities or even personal charm. Abilities help the cleric to become an able pastor, but do not make him a pastor. The ecclesiastical leader should first and above all be a spiritual leader and this, in spite of his external characteristics, is an inner reality.

            In the next unit, the writer deals with the question of power or deaconate and fatherhood or brotherhood. In other words, what is the role the cleric is called to play? In the next units, he records problems related to priesthood and resulting from the distortion of tradition and its spirit, such as: spiritual teaching and material comforts, the clergy and sin, love for the enemies, competition among the clerics and its consequences, the pressures that the cleric often has from his family and the conflicts of his duties, misunderstanding or fear of praying and, finally, the problem of loneliness, which stems from the clerical status.

         The book contains in all its units many references to the hagiographic and patristic tradition. 

Raiser Konrad, Ecumenism in Transition. A Paradigm Shift in the Ecumenical Movement? (in Greek the title is: The future of Ecumenism. A Paradigm Shift in the Ecumenical Movement?), Paratiritis Publications, 1995, pp. 221.

Konrad Raiser has been General Secretary of World Council of Churches and Pro­fessor of Ecumenical Theology in German universities. The initial motive of writing this book, as he says in his prologue, has been his desire to understand more deeply the condition of ecumenical movement, the uncertainty of its future and the lack of a concrete vision. Is the called “crisis” of ecumenical movement, a sign of decline and disruption or an element of growth and transformation?

            The book is divided into five units.

            In the first unit “uncertainty in the ecumenical movement” Raiser traces the present situation of the ecumenical movement. According to the author, the main characteristic of ecumenical movement is an uncertainty of aims, methods and membership, that is about who is taking the initiative for starting and continuing the ecumenical dialogue.

            In the second unit, Raiser analyses the classic self-understanding of ecumenical mo­ve­ment. The author examines the ‘shift of paradigm’ in the ecumenical movement, the repe­tition of a Christ centric universality and its use as ecumenical paradigm.

            In the third unit the author refers to the new challenges faced by the ecumenical move­ment as Christ centrism, religious pluralism, unity and plurality in the church etc.

            In the fourth unit Raiser sets out his model according to which a new frame of dialogue and ecumenical co-existence is possible to be build, that of “an oikoumene as household of life” .

            In his last unit, Raiser stresses the ecclesiological importance of World Council of Churches and the meaning of synod cal process for justice, peace and integrity of creation. According to the author the struggle and self-restraint for truth with dialogue, the common sharing of goods with solidarity, readiness for mending in the process of ecumenical learning are some of the characteristics of the future ecumenical vision and hope.