In the late nineteenth and early twentieth century, the Eastern Orthodox theology was confronted with several cultural factors of Modernity and Post-Modernity that represented and represents a true defiance of them. Combiners to legitimize and to argue many of the old forms of tradition, she saw her to be the caused to reaffirm the original Gospel message, to make it understood and lived at both intelligible and sensible, based on the demands of a society and a cultural time that no longer resembled, with the times in which the structure and doctrine were formed and strengthened. Consequently, this theology will initiate a series of extensive and effective responses in the integration of the concept of modernity Christian and postmodernity, by taking theological and spiritual ecumenical unity of the planet several areas of research, such as that one. Historical and patristic ecclesiology of father Professor Georges Florovsky (1893-1979), was continued by father Professor John Meyendorff (1926-1992); 2. mystic-Palamite-Filocalia was continued through studies and enhancing the Orthodox spiritual tradition undertaken by Vladimir Lossky (1903-1958) and teachers such as Dumitru Stăniloaie (1903-1993) and Ioannis Romanides (1927-2001); 3. The liturgical Eucharistic ecclesiology was continued by Father Professor Afanesiev Nikolai (1923-1966), Alexander Schmemann (1921-1983) and Metropolitan Ioannis Zizioulas (1930) 1. These reference works, the Palam neo-patristic Orthodox theology will show that they are modern with the new meaning (re)updating the healing of the concept of modernity and post-modernity, stressing the Christian message content and not the aggressive pseudo-deconstructive external forms of these models cultural, they are trying to (re) bring, through irenic tone, the complexity and uniqueness of the universal character of the Church which is regarded as a divine-human institution, founder of Truth and Knowledge.