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Nikolaos Loudovikos

Protopresbyter Fr. Nikolaos Loudovikos (Greek: Π. Νικόλαος Λουδοβίκος) is a Greek theologian, priest, psychologist, author and professor.

Dr. Fr. Nikolaos Loudovikos was born in Volos, Greece in 1959. He studied Psychology and Education at the University of Athens, Theology at the University of Thessaloniki, Philosophy at the University of Sorbonne in Paris, Philosophy and Roman Catholic Theology at the Catholic Institute of Paris, Philosophy and Protestant Theology at the University of Cambridge (England)[1]. He holds a Ph.D from the Department of Pastoral Theology of the University of Thessaloniki in 1989. The title of his dissertation was "Eucharistic Ontology in the Theological Thought of St. Maximus the Confessor"[2].

He has worked as a researcher at the Tyndale House (Cambridge) and has taught and lectured at the Centre for Advanced Religious and Theological Studies (CARTS) of the Department of Theology at the University of Cambridge, at Durham University, as well as at other Universities and Research Centers. Today he is the Chair of the Department of Theology and Pastoral Studies and a Professor of Dogmatics and Philosophy at the University Ecclesiastical Academy of Thessaloniki, Author for the postgraduate program of Theology at the Hellenic Open University in Patras, Greece, Visiting Professor at the Institute for Orthodox Christian Studies at the University of Cambridge,[3] and an Honorary Research Fellow at the University of Winchester, U.K.

Fr. Nikolaos Loudovikos is member and co-secretary (Orthodox) of the Saint Irenaeus Joint Orthodox-Catholic Working Group.[4]


Fr. Loudovikos's works in Greek include (titles translated):

  • Eucharistic Ontology, Domos, Athens, 1992, ISBN 960-7217-72-1
  • Closed Spirituality and the Meaning of Self, Ellinika Grammata, Athens, 1999, ISBN 960-344-663-7
  • The Apophatic Ecclesiology of Consubstantiality, The Ancient Church Today, Armos, Athens 2002, ISBN 960-527-249-0
  • Theopoiia - The Postmodern Theological Quest, Armos, Athens, 2007, ISBN 960-527-427-2
  • Psychoanalysis and Orthodox Theology - About Desire, Catholicity and Eschatology, Armos, Athens, 2006, ISBN 960-527-283-0
  • Orthodoxy and Modernization - Byzantine Individualization, State and History in the Perspective of the European Future, Armos, Athens, 2006, 960-527-337-3
  • Theological History of Ancient Greek Philosophy, Pournaras Publishing, Athens, 2003, ISBN 960-242-296-3
  • Interpretation in Psychiatry and Psychotherapy, Stanghellini Giovanni, Vasilakos Georgios, Gemenetzis Kostas, Didaskalou Thanos, Loudovikos Nikolaos, Begzos Marios P., Papageorgiou Thanos, Pentzopoulou-Valala Teresa, Chartokollis Petris, Ypsilon Publishing, 2005, ISBN 960-17-0174-5
  • The Terrors of the Person and the Ordeals of Love: Critical Thoughts for a Postmodern Theological Ontology, Armos, Athens, 2009
  • Striving for Participation: Being and Methexis in Gregory Palamas and Thomas Aquinas, Armos, Athens, 2010
  • A History of God's Love, The Holy Monastery of Vatopedi, Holy Mountain, 2015

Fr. Loudovikos's works in English include:

  • A Eucharistic Ontology: Maximus the Confessor's Eschatological Ontology of Being as Dialogical Reciprocity, Translated by Elizabeth Theokritoff, revised and extended. Holy Cross Orthodox Press, Brookline, Mass, 2010, ISBN 978-1-935317-08-1
  • Church in the Making: An Apophatic Ecclesiology of Consubstantiality, Translated by Norman Russell, revised and extended. St. Vladamir's Seminary Press, Crestwood, NY, 2016, ISBN 978-0-88141-509-4


"Fortunately, Christianity is neither Platonism nor Stoicism. Everything in our body and soul is created by God, and as such absolutely sacred. It is up to my own freedom to get angry, fall in love, play, create, eat, rejoice, be sorrowful, in such a manner that will bring me continuously closer to the divine source of my being: this is what Incarnation means. God does not call me to escape from this world, but to transform it into a place of His manifestation"[5]

"Anselm says: Why did the Incarnation happen? So that the Son of God could be punished in the place of man. Gregory the Theologian says: Incarnation happened, "because humanity must be sanctified by the Humanity of God". Quite the contrary in other words. And the Theologian continues: the only thing God wants, is to stop wear. Now try and build legalism on a position such as that of the Greek Fathers! It is impossible. That's why many of my fellow students in France marveled at us Greeks, saying: «vous êtes anarchistes» (you are anarchists)!"[6]


  1. Father Nicolaos Loudovicos. Cosmos in Science and Religion - Under the Auspices of Aristotle University of Thessaloniki. Retrieved 2009-02-22.
  2. Hē eucharistiakē ontologia stēn theologikē skepsē tou Hag. Maximou tou Homologētē by Nikolaos Loudovikos. WorldCat. Retrieved 2009-02-22.
  3. Vavavalis, Pavlos. Theology - Nikolaos Loudovikos (in Greek). Retrieved 2009-02-22.
  4. Saint Irenaeus Working Group. Johann-Adam-Moehler-Institute for Ecumenics, Paderborn. Retrieved 2009-02-22.
  5. Kiousis, Georgios (2008-04-23 ). We put phantasies about Power and Dominion in the Place of God - Georgios Kiousis interviews Father Nikolaos Loudovikos (in Greek). Eleftherotypia. Retrieved 2009-02-22.
  6. Diamantis, Apostolos (2007-01-13). Let's not Lose the Passions. Let's Transform them - Apostolos Diamantis interviews Father Nikolaos Loudovikos (in Greek). Anti. Retrieved 2009-02-22.

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