Georges Florovsky And The Russian Religious Renaissance
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Georges Florovsky and the Russian Religious Renaissance by Paul L. Gavrilyuk Pdf
This study offers a new interpretation of twentieth-century Russian Orthodox theology by engaging the work of Georges Florovsky (1893-1979), especially his program of a 'return to the Church Fathers'.
Aspects of Church History by Georges Florovsky Pdf
Archpriest Georges Vasilievich Florovsky (September 9, 1893-August 11, 1979) was born in Odessa as the fourth child of an Orthodox priest. Inspired by the erudite environment in which he grew up, he learned English, German, French, Latin, Greek, and Hebrew while still a schoolboy. At eighteen, he started to study philosophy and history. After his first graduation, he taught for three years at high schools in Odessa and then made his full graduation including the licensia docendi at all universities in the Russian empire.In 1919, the young Florovsky began to teach at the University of Odessa, but his family was forced to leave Russia in 1920. At that time, he realized that there would be no return for him, since the history and philosophy he taught was incompatible with Marxist ideology and would be rejected. Florovsky thus became part of the great emigration of the Russian intelligentsia, which also included Nikolai Berdyaev, Sergei Bulgakov, Nicholas Lossky, his son, Vladimir Lossky, Alexander Schmemann, and John Meyendorff, the latter two of whom later followed Florovsky as Dean of St. Vladimir's Orthodox Theological Seminary.In 1925, Florovsky was appointed professor for patristics at the St. Sergius Institute of Orthodox Theology in Paris. In this subject, he found his real vocation. Patristics became for him the benchmark for Orthodox theology and exegesis, as well as a source for many of his contributions and critiques of the ecumenical movement. Despite not having earned an academic degree in theology (apart from several honorary degrees he was awarded later), Florovsky would spend the rest of his life teaching at theological institutions.In 1932, Florovsky was ordained priest of the Orthodox Church. During the 1930s, he undertook extensive research in European libraries and wrote his most important works in the area of patristics as well as his magnum opus, Ways of Russian Theology. In this massive work, he questioned the Western influences of scholasticism, pietism, and idealism on Russian theology and called for its re-evaluation in the light of patristic writings. The work was received with either enthusiam or condemnation - there was no neutral attitude to it among Russian émigrés. Among the critics were Sergei Nikolajevitch Bulgakov, the head of the St. Sergius Institute and prominent exponent of the Russian theological tradition of the 19th century, as well as Nikolai Berdyaev, exponent of the religious renaissance of the 20th century.In 1949, Florovsky moved to New York City to take a position as Dean of St. Vladimir's. Florovsky's oversight of the development of the theological curriculum led to the Board of Regents of the University of the State of New York granting the Seminary an Absolute Charter in 1953. He retired as Dean in 1955.
Georges Florovsky and the Russian Religious Renaissance by Paul L. Gavrilyuk Pdf
Georges Florovsky is the mastermind of a 'return to the Church Fathers' in twentieth-century Orthodox theology. His theological vision-the neopatristic synthesis-became the main paradigm of Orthodox theology and the golden standard of Eastern Orthodox identity in the West. Focusing on Florovsky's European period (1920-1948), this study analyses how Florovsky's evolving interpretation of Russian religious thought, particularly Vladimir Solovyov and Sergius Bulgakov, informed his approach to patristic sources. Paul Gavrilyuk offers a new reading of Florovsky's neopatristic theology, by closely considering its ontological, epistemological and ecclesiological foundations. It is common to contrast Florovsky's neopatristic theology with the 'modernist' religious philosophies of Pavel Florensky, Sergius Bulgakov, and other representatives of the Russian Religious Renaissance. Gavrilyuk argues that the standard narrative of twentieth-century Orthodox theology, based on this polarization, must be reconsidered. The author demonstrates Florovsky's critical appropriation of the main themes of the Russian Religious Renaissance, including theological antinomies, the meaning of history, and the nature of personhood. The distinctive features of Florovsky's neopatristic theology Christological focus, 'ecclesial experience', personalism, and 'Christian Hellenism' are best understood against the background of the main problematic of the Renaissance. Specifically, it is shown that Bulgakov's sophiology provided a polemical subtext for Florovsky's theology of creation. It is argued that the use of the patristic norm in application to modern Russian theology represents Florovsky's theological signature. Drawing on unpublished archival material and correspondence, this study sheds new light on such aspects of Florovsky's career as his family background, his participation in the Eurasian movement, his dissertation on Alexander Herzen, his lectures on Vladimir Solovyov, and his involvement in Bulgakov's Brotherhood of St Sophia.
This present work examines the life and thought of Father Pavel Florensky (1882-1943), the one individual, who probably best, both in his personality and speculative output, incarnates the spirit of the religious renaissance, which occurred in Russia in the years immediately preceding the Revolution in 1917. His masterwork, The Pillar and Foundation of Turth, proved so influential that it has left an indelible mark on Russian religious thought right up until our own day. This book examines Florensky⿿s experimental methodology, his antinomic theory of truth, and, above all, his sophiological conception, which subsequently evoked much debate in Orthodox circles. This present work offers a way out of this controversy.
The Patristic Witness of Georges Florovsky by Georges Florovsky Pdf
Georges Florovsky (1893-1979) was one of the most prominent Orthodox theologians and ecumenists of the twentieth century. His call for a return to patristic writings as a source of modern theological reflection had a powerful impact not only on Orthodox theology in the second half of the twentieth century, but on Christian theology in general. Florovsky was also a major Orthodox voice in the ecumenical movement for four decades and he is one of the founders of the World Council of Churches. This book is a collection of major theological writings by George Florovsky. It includes representative and widely influential but now largely inaccessible texts, many newly translated for this book, divided into four thematic sections: Creation, Incarnation and Redemption, The Nature of Theology, Ecclesiology and Ecumenism, and Scripture, Worship and Eschatology. A foreword by Metropolitan Kallistos Ware presents the theological vision of Georges Florovsky and discusses the continuing relevance of his work both for Orthodox theology and for modern theology in general. The introduction by the Editors provides a theological and historical overview of Florovsky theology in teh context of his biography. The book includes explanatory notes, translation of patrisitc citations and an index.
After-Mission, Beyond Evangelicalism by Najib George Awad Pdf
After-Mission touches on on three questions.The first question is about self-perception and identity-formation strategies, and the various views that we have on the Protestants’ relation to their Arab Muslim Middle Eastern context. The second question, about the theological dimension, asks what kind of a theological discourse do the Protestants need to develop, and how do they need to re-form their own theological heritage, in such a manner that will allow them to heal the historical enmity and suspicion towards them from the Eastern Orthodox Christian community in the region? Finally, the third question touches on the Protestants’ future in the Arab Muslim Middle East by viewing this inquiry from a broader perspective that is related to all the Middle Eastern Christian communities’ presence and role in the Muslim-majority context. The question of identity formation, and the managing of difference without trapping it in the mud of ‘otherizing and self-otherizing’, will also be tackled, so that the theological dimension is integrated with the broader, multifaceted contextual one.
Faith and Reason in Russian Thought by Teresa Obolevitch,Paweł Rojek Pdf
In Russian culture, there was neither Scholasticism nor Renaissance, and the problem of faith and reason was formulated, most of all, on the ground of Patristic tradition. This collection of essays explores various dimensions of this alternative Russian account. The book shows the peculiarities of the Orthodox interpretation of faith. It traces the interrelations between Eastern and Western thinkers, and it investigates the heritage of Russian religious philosophy, with a special attention to Pavel Florensky, Sergius Bulgakov, and Georges Florovsky. *** Librarians: ebook available on ProQuest and EBSCO [Subject: Philosophy, Religious Studies, Russian Studies]
The only comprehensive critical anthology of theological and historical aspects related to Florovsky's thought by an international group of leading academics and church personalities. It is the only book in English translation of Florovsky's key study in French – "The Body of the Living Christ: An Orthodox Interpretation of the Church". The contributors tackle a broad range of subjects that comprise the theological legacy of one of the most influential theologians of the twentieth century. The essays examine the life and work of Florovsky, his theology and theological methodology, as well as ecclesiology and ecumenism. A must-have volume for those who study Florovsky and his legacy.
The Oxford Handbook of Russian Religious Thought by George Pattison,Caryl Emerson,Randall A. Poole Pdf
The Oxford Handbook of Russian Religious Thought is an authoritative new reference and interpretive volume detailing the origins, development, and influence of one of the richest aspects of Russian cultural and intellectual life - its religious ideas. After setting the historical background and context, the Handbook follows the leading figures and movements in modern Russian religious thought through a period of immense historical upheavals, including seventy years of officially atheist communist rule and the growth of an exiled diaspora with, e.g., its journal The Way. Therefore the shape of Russian religious thought cannot be separated from long-running debates with nihilism and atheism. Important thinkers such as Losev and Bakhtin had to guard their words in an environment of religious persecution, whilst some views were shaped by prison experiences. Before the Soviet period, Russian national identity was closely linked with religion - linkages which again are being forged in the new Russia. Relevant in this connection are complex relationships with Judaism. In addition to religious thinkers such as Philaret, Chaadaev, Khomiakov, Kireevsky, Soloviev, Florensky, Bulgakov, Berdyaev, Shestov, Frank, Karsavin, and Alexander Men, the Handbook also looks at the role of religion in aesthetics, music, poetry, art, film, and the novelists Dostoevsky and Tolstoy. Ideas, institutions, and movements discussed include the Church academies, Slavophilism and Westernism, theosis, the name-glorifying (imiaslavie) controversy, the God-seekers and God-builders, Russian religious idealism and liberalism, and the Neopatristic school. Occultism is considered, as is the role of tradition and the influence of Russian religious thought in the West.
Energy in Orthodox Theology and Physics by Stoyan Tanev Pdf
It is well known that energy is a fundamental concept in physics. Much less well known is that it is also a key concept in Eastern Christian or Orthodox theology. This book from Dr. Stoyan Tanev--a physicist, innovation management scholar, and theologian--provides a comparative analysis of the conceptualizations of energy in Orthodox theology and in physics, and demonstrates the potential of such comparison for a better understanding of these two quite different domains of human enquiry. The book explores the rediscovery of the Byzantine Church's teaching on the Divine energies in twentieth-century Orthodox theology, and offers new insights about the key contributions of key theologians such as Sergius Bulgakov, George Florovsky, John Meyendorff, Christos Yannaras, and Thomas Torrance. Where do the understandings of energy in theology and physics meet? The author argues that the encounter between theology and physics happens at the level of quantum physics, where the subtle use of words and language acquires a distinctive apophatic dimension. His comparative approach focuses on the epistemological struggles of theologians and physicists. According to Tanev, this focus on the struggles of knowing offers a new way to look at the dialogue between science and theology.
One of the most significant trends in academic theology today, which emerges within Protestant, Roman Catholic, and Orthodox points of view, is the growing interest in theologies of retrieval. This mode of thinking puts a special stress upon subjecting classic theological texts to a close reading, with a view toward using the resources that they provide to understand and address contemporary theological issues. This volume offers an understanding of what theologies of retrieval are, what their rationale is, and what their strengths and weaknesses are. The contributions provided by a distinguished team of theologians answer the important questions that existing work has raised, expand on suggestions that have not yet been fully developed, summarize ideas to highlight themes that are relevant to the topics of this volume, and air new critiques that will spur further debate.
Deification and Modern Orthodox Theology by Petre Maican Pdf
Modern Orthodox identity is deeply interwoven with the notion of deification or union with God. For some theologians, deification represents the lens through which most, if not all, theological questions should be engaged. In this volume, Petre Maican undertakes the task of critically examining the extent to which deification informs the main debates inside Orthodox theology, focusing on four essential loci: anthropology, the Trinity, epistemology, and ecclesiology. Maican argues that while deification remains central to anthropology and the Orthodox understanding of the Trinity, it seems less relevant in the areas of ecclesiology and complexifies the Orthodox approach to Scripture and Tradition.
Deification in Russian Religious Thought by Ruth Coates Pdf
Deification in Russian Religious Thought considers the reception of the Eastern Christian (Orthodox) doctrine of deification by Russian religious thinkers of the immediate pre-revolutionary period. Deification is the metaphor that the Greek patristic tradition came to privilege in its articulation of the Christian concept of salvation: to be saved is to be deified, that is, to share in the divine attribute of immortality. In the Christian narrative of the Orthodox Church 'God became human so that humans might become gods'. Ruth Coates shows that between the revolutions of 1905 and 1917 Russian religious thinkers turned to deification in their search for a commensurate response to the apocalyptic dimension of the universally anticipated destruction of the Russian autocracy and the social and religious order that supported it. Focusing on major works by four prominent thinkers of the Russian Religious Renaissance—Dmitry Merezhkovsky, Nikolai Berdiaev, Sergei Bulgakov, and Pavel Florensky—Coates demonstrates the salience of the deification theme and explores the variety of forms of its expression. She argues that the reception of deification in this period is shaped by the discourse of early Russian cultural modernism, and informed not only by theology, but also by nineteenth-century currents in Russian religious culture and German philosophy, particularly as these are received by the novelist Fedor Dostoevsky and the philosopher Vladimir Soloviev. In the works that are analysed, deification is taken out of its original theological context and applied respectively to politics, creativity, economics, and asceticism. At the same time, all the thinkers represented in the book view deification as a project: a practice that should deliver the total transformation and immortalisation of human beings, society, culture, and the material universe, and this is what connects them to deification's theological source.
Modern Orthodox theology represents a continuity of the Eastern Christian theological tradition stretching back to the early Church and especially to the Ancient Fathers of the Church. This volume considers the full range of modern Orthodox theology. The first chapters of the book offer a chronological study of the development of modern Orthodox theology, beginning with a survey of Orthodox theology from the fall of Constantinople in 1453 until the early 19th century. Ladouceur then focuses on theology in imperial Russia, the Russian religious renaissance at the beginning of the 20th century, and the origins and nature of neopatristic theology, as well as the new theology in Greece and Romania, and tradition and the restoration of patristic thought. Subsequent chapters examine specific major themes: - God and Creation - Divine-humanity, personhood and human rights - The Church of Christ - Ecumenical theology and religious diversity - The 'Christification' of life - Social and Political Theology - The 'Name-of-God' conflict - The ordination of women The volume concludes with assessments of major approaches of modern Orthodox theology and reflections on the current status and future of Orthodox theology. Designed for classroom use, the book features: - case studies - a detailed index - a list of recommended readings for each chapter
