Lossky's great work on Eastern Orthodoxy covers the whole range of its spirituality and theology. Combining careful theology with the warmth of the deep personal devotion of the author, 'The Mystical Theology of the Eastern Church' is the best introduction to Orthodox teaching and theology available. It provides a reliable and informative presentation of the theological spirit of the Eastern Church. His account makes clear the profound theological differences underlying the practices of the East and West, and yet it is also an important contribution to ecumenism and to the life of Christian devotion. It brings together subjects that are more usually separated, asserting that there is no true mysticism that is not firmly rooted in theology, and no true theology that is not experienced, and therefore mystical. The tradition of the Eastern Church is presented as a mystical theology with doctrine and experience mutually conditioning each other.
Vladimir Lossky's posthumously published masterwork is now made available in English for the first time. Eckhart's Apophatic Theology is the culmination of a long process, whereby the renowned Orthodox philosopher and theologian embraced the ways of thinking of a thirteenth-century German mendicant and mystic. While refusing to simplify Eckhart's theology to a system or single motif, Lossky explores in detail the various ramifications of Eckhart's insistence on the ineffability of God. Is God to be regarded as 'being', or the 'One', or 'Intellect'? Does God's pure expression of each of these preclude the others? Framed by six key statements about God's essence, Lossky lays out Eckhart's approach to this dilemma. His understanding of the problem, guided by careful engagement with a multitude of sources, is exhaustive. Scholars will welcome this eagerly-anticipated translation.
Vladimir Lossky’s posthumously published masterwork is now made available in English for the first time. Eckhart’s Negative Theology is the culmination of a long process, whereby the renowned Orthodox philosopher and theologian embraced the ways of thinking of a thirteenth-century German monk and mystic. While refusing to simplify Eckhart’s theology to a system or single motif, Lossky explores in detail the various ramifications of Eckhart’s insistence on the ineffability of God. Is God to be regarded as ‘being’, or the ‘One’, or ‘Intellect’? Does God’s pure expression of each of these preclude the others? Framed by six key statements about God’s essence, Lossky lays out Eckhart’s approach to this dilemma. His understanding of the problem, guided by careful engagement with a multitude of sources, is exhaustive. Scholars will welcome this eagerly-anticipated translation.
Can we know God? What is the relation of creation to the Creator? How did man fall, and how is he saved? Lossky demonstrates the close relationship between the Orthodox doctrine of the Trinity and the Orthodox understanding of man.
Can we know God? What is the relation of creation to the Creator? How did man fall, and how is he saved? Lossky demonstrates the close relationship between the Orthodox doctrine of the Trinity and the Orthodox understanding of man.
Lossky's great work on Eastern Orthodoxy covers the whole range of its spirituality and theology. Combining careful theology with the warmth of the deep personal devotion of the author, 'The Mystical Theology of the Eastern Church' is the best introduction to Orthodox teaching and theology available. It provides a reliable and informative presentation of the theological spirit of the Eastern Church. His account makes clear the profound theological differences underlying the practices of the East and West, and yet it is also an important contribution to ecumenism and to the life of Christian devotion. It brings together subjects that are more usually separated, asserting that there is no true mysticism that is not firmly rooted in theology, and no true theology that is not experienced, and therefore mystical. The tradition of the Eastern Church is presented as a mystical theology with doctrine and experience mutually conditioning each other.
The nature of the icon cannot be grasped by means of pure art criticism, nor by the adoption of a sentimental point of view. Its forms are based on the wisdom contained in the theological and liturgical writings of the Eastern Orthodox Church and are imtimately bound up with the experience of the contemplative life. The present work is the first of its kind to give a reliable introduction to the spiritual background of this art. The introduction into the meaning and language of the icons by Ouspensky imparts to us in an admirable way the spiritual conceptions of the Eastern Orthodox Church which are often so foreign to us, but without the knowledge of which we cannot possibly understand the world of the icon." -- Back cover.
Vladimir Lossky's posthumously published masterwork is now made available in English for the first time. Eckhart's Apophatic Theology is the culmination of a long process, whereby the renowned Orthodox philosopher and theologian embraced the ways of thinking of a thirteenth-century German mendicant and mystic. While refusing to simplify Eckhart's theology to a system or single motif, Lossky explores in detail the various ramifications of Eckhart's insistence on the ineffability of God. Is God to be regarded as 'being', or the 'One', or 'Intellect'? Does God's pure expression of each of these preclude the others? Framed by six key statements about God's essence, Lossky lays out Eckhart's approach to this dilemma. His understanding of the problem, guided by careful engagement with a multitude of sources, is exhaustive. Scholars will welcome this eagerly-anticipated translation.
Nikolai Erdman is best known as the author of the plays The Warrant and The Suicide, both written for Vsevolod Meyerhold in the 1920s. A tragic victim of Stalin's campaign to control the arts, Erdman never wrote another full-length play. What has remained veiled in obscurity until now is that Erdman, often nominally in tandem with the playwright Vladimir Mass, was also the prolific author of satirical sketches and theatrical parodies. The extraordinary wit, biting satire and lyrical humour of these short works provide both a fascinating glimpse into the creative method of one of Russia's greatest 20th-century playwrights, and an unparalleled panorama of the often mad world in which he lived. In addition to such legendary works as A Meeting About Laughter, the interludes to Hamlet, The Two Gentlemen of Verona and Pugachyov, this volume contains the transcript of a startling discussion of The Suicide at the Vakhtangov Theatre in 1930, and the only surviving fragments of what was to have been Erdman's third play, The Hypnotist. It is the first collection of Erdman's short plays ever to appear in any language."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
This is the first study of Russian writer Mikhail Lermontov (1814-41) that attempts to integrate the in-depth interpretations of all his major texts--including his famous A Hero of Our Time, the novel that laid the foundation for the Russian psychological novel. Lermontov's explorations of the virtues and limitations of heroic, self-reliant conduct have subsequently become obscured or misread. This new book focuses upon the peculiar, disturbing, and arguably most central feature of Russian culture: its suspicion of and hostility toward individual achievement and self-assertion. The analysis and interpretation of Lermontov's texts enables Golstein to address broader cultural issues by exploring the reasons behind the persistent misreading of Lermontov's major works and by investigating the cultural attitudes that shaped Russia's reaction to the challenges of modernity.
Vladimir Lossky established himself as one of the most brilliant Orthodox scholars in the years between his departure from Russia in 1923 and his death in 1958. His uncompromising faithfulness to scriptural and patristic tradition, coupled with his constant concern for an articulate Orthodox witness in the West, are indispensable for understanding the theology of the Eastern Church. Here, in twelve essays, he explores the implications of the Orthodox understanding of the human being's destiny--communion in love with the true God.
Appearing here in English for the first time, Vladimir Jankélévitch's Henri Bergson is one of the two great commentaries written on Henri Bergson. Gilles Deleuze's Bergsonism renewed interest in the great French philosopher but failed to consider Bergson's experiential and religious perspectives. Here Jankélévitch covers all aspects of Bergson's thought, emphasizing the concepts of time and duration, memory, evolution, simplicity, love, and joy. A friend of Bergson's, Jankélévitch first published this book in 1931 and revised it in 1959 to treat Bergson's later works. This unabridged translation of the 1959 edition includes an editor's introduction, which contextualizes and outlines Jankélévitch's reading of Bergson, additional essays on Bergson by Jankélévitch, and Bergson's letters to Jankélévitch.
This monograph deals with the figurative and symbolic system in the novel “Oblomov” by I. A. Goncharov: it presents different interpretations of the image of Oblomov, demonstrates its complexity, organic combination of the typical and the individual. The author reveals the most significant artistic techniques of creating characters, typical for the novel and for the writer’s individual style in general. The study gives aesthetic characteristics of the novel characters, defines their artistic role and reveals polysemanticism in the novel structure. The “Supplement” presents a reflective hero in Russian literature and Soviet cinema (from Onegin and Oblomov to Zilov). The characteristic features of the literary type of “superfluous person” are highlighted in N. Mikhalkov’s film “A Few Days from the Life of I. I. Oblomov,” as well as in A. Vampilov’s play “Duck Hunting” and in its film adaptation “Vacation in September,” directed by V. Melnikov. The monograph is addressed to teachers and pupils, professors and students of philological faculties, as well as to everyone who reads and loves literature.
This personification of wisdom with golden hair and a radiant aura echoes both the eternal feminine and the world soul. Rooted in Christian and Jewish mysticism, Eastern Orthodox iconography, Greek philosophy, and European romanticism, the Sophiology that suffuses Solovyov's philosophical and artistic works is both intellectually sophisticated and profoundly inspiring. Judith Deutsch Kornblatt brings together key texts from Solovyov's writings about Sophia: poetry, fiction, drama, and philosophy, all extensively annotated and some available in English for the first time (with assistance from the translators Boris Jakim and Laury Magnus)."--Amazon website.
Considered one of Russia’s greatest philosophers, Vladimir Soloviev (1853–1900) was also a theologian, historian, poet, and social and political critic. His works have emerged to enjoy renewed attention in post–Soviet Russia, and his concerns echo in contemporary discussions of politics, law, and morality. In this collection of Soloviev’s essays—many translated into English for the first time—the philosopher explores an array of social issues, from the death penalty to nationalism to women’s rights. Soloviev reacts against the tradition of European rationalist thought and seeks to synthesize religious philosophy, science, and ethics in the context of a universal Christianity. In these writings he reveals the centrality of human rights in his Christian worldview, not only as an abstract theory but also as an inspiration in everyday life. In a substantive introduction and copious annotations to the essays, Vladimir Wozniuk points out distinctive and often overlooked features of Soloviev’s works while illuminating his place within both the Russian and Western intellectual traditions.
Following a paradigm shift in his own personal understanding of mission, Vladimir Ubeivolc proposes the adoption of mission principles based on missio Dei to meet the social and spiritual needs of people in Moldova. Biblically grounded and insightful, the lessons to be learned from this book apply far beyond Eastern Europe. Dr Ubeivolc uses his knowledge from six years of research, twenty years of pastoral ministry and a lifetime of experience to summarize the landscape of the Moldovan Evangelical and Orthodox churches and their historical approaches to mission. His evaluation emphasizes the need for a biblical foundation to mission for Eastern European Evangelical churches. This book’s message is a timely, scholarly reminder of the need to pursue holistic mission if the church of Jesus Christ is to be an authentic and effective vessel to bring transformation to people’s lives and society.
Lenin - the man, the revolutionary, and the world leader - has remained an enigma, part myth arising from the tumult of the Russian Revolution and part image carefully controlled for nearly seventy years by the leaders of the Soviet Union and their sympathizers abroad. The Unknown Lenin, containing long concealed documents from the Soviet archives, helps correct the myth and revise the image. Lenin emerges here as a ruthless, manipulative leader who used terror, subversion, and persecution to achieve his goals.
Vladimir Solovyov, one of nineteenth-century Russia's greatest Christian philosophers, was renowned as the leading defender of Jewish civil rights in tsarist Russia in the 1880s. The Burning Bush: Writings on Jews and Judaism presents an annotated translation of Solovyov's complete oeuvre on the Jewish question, elucidating his terminology and identifying his references to persons, places, and texts, especially from biblical and rabbinic writings. Many texts are provided in English translation by Gregory Yuri Glazov for the first time, including Solovyov's obituary for Joseph Rabinovitch, a pioneer of modern Messianic Judaism, and his letter in the London Times of 1890 advocating for greater Jewish civil rights in Russia, printed alongside a similar petition by Cardinal Manning. Glazov's introduction presents a summary of Solovyov's life, explains how the texts in this collection were chosen, and provides a survey of Russian Jewish history to help the reader understand the context and evaluate the significance of Solovyov's work. In his extensive commentary in Part II, which draws on key memoirs from family and friends, Glazov paints a rich portrait of Solovyov's encounters with Jews and Judaism and of the religious-philosophical ideas that he both brought to and derived from those encounters. The Burning Bush explains why Jews posthumously accorded Solovyov the accolade of a "righteous gentile," and why his ecumenical hopes and struggles to reconcile Judaism and Christianity and persuade secular authorities to respect conscience and religious freedom still bear prophetic vitality.
Love is a gift from God, a sacred grace that invites us, indeed challenges us to respond with whatever capability we have within us to love God one another and his creation." With these words, Fr. Vladimir Berzonsky penetrates the sublime yet mysterious passages from the Song of Songs, I Corinthians and other books of the Bible which speaks of love. Much has been written in recent years about the differnce between erotic love called agape, which i both Christ-like and Christian; but it is the former type of love, according to Berzonsky, that conditions us for the latter. The Gift of Love suggests that we learn to love in stages, developing an ever greater power to become godlike in our affections, increasing our capacity to care less fo self and becoming filled with concern for God and all he made. The fifty-seven reflections in this book are written and intended to read separately, yet all deal with the underlying theme of love as expressed in the Bible.
This book traces the emergence and development of the deification theme in Greek patristic theology and its subsequent transformation into the theology of theosis in Pseudo-Dionysius the Areopagite. This volume dwells on the deification theme as it is situated in the complex context of its historical development and thus avoids the common tendency to treat this notion of Christian theology in an anachronistic manner. Significant attention is given to the influence of Neoplatonism on Pseudo-Dionysius. His theology is justified neither as essentially "orthodox" Christian nor as essentially "orthodox" Neoplatonic. Dionysius's sophisticated synthesis of Christian and Neoplatonic elements, especially in his exposition of theosis, does justice to this anonymous author's originality and demonstrates the importance of his influence both on the further development of Christian theology, and on the advancement of the Neoplatonic tradition. The intricate cultural background of the Pseudo-Dionysian world helps clarify the formation process of Christian imperial identity, and throws additional light on why these works were attributed to Dionysius the Areopagite, not as a conscious forgery, but as a literary device. Such attribution was a common practice of the time. Comprehensive analysis of the development of the deification theme opens possibilities for further study of Trinitarian and christological formations, of philosophical and individual moral theology, of Christian and Neoplatonic mysticism, and of cultural studies. By surveying the historical development of deification and by opening further areas of research, this book serves a valuable introductory source for both professionals and students. While primarily focusing on academic interests, the book is written keeping the general reading audience in mind as well. All quotations of the original texts are provided with existing or new English translations, while important Greek terminology is acknowledged. Readers interested in Christian spirituality, late antiquity, early Christian theology, and Neoplatonism will find this book useful.
After passing through deism, pantheism, and sundry atheistic visions of life, Vladimir Solovyov emerged as a Christian thinker of irrepressible conviction and uncommon genius. The Justification of the Good, one of Solovyov's last and most mature works, presents a profound argument for human morality based on the world's longing for and participation in God's goodness. In the first part of the book Solovyov explores humanity's inner virtues and their full reality in Christ, weaving his moral philosophy with threads drawn from Orthodox theology. In the second part Solovyov discusses the practical implications of Christian goodness for such areas as nationalism, war, economics, legal justice, and family. This edition of The Justification of the Good reproduces the English edition of 1918 and is the only new publication of this work since that date. The book includes explanatory footnotes by esteemed scholar Boris Jakim and a bibliography, compiled by Jakim, of Solovyov's major philosophical and religious works.
The classic work on the philosophy of music—now available in English to a new generation of readers Vladimir Jankélévitch left behind a remarkable body of work steeped as much in philosophy as in music. His writings on moral quandaries reflect a lifelong devotion to music and performance, and, as a counterpoint, he wrote on music aesthetics and on modernist composers such as Fauré, Debussy, and Ravel. Music and the Ineffable brings together these two threads, the philosophical and the musical, as an extraordinary quintessence of his thought. Jankélévitch deals with classical issues in the philosophy of music, including metaphysics and ontology. These are a point of departure for a sustained examination and dismantling of the idea of musical hermeneutics in its conventional sense. Music, Jankélévitch argues, is not a hieroglyph, not a language or sign system; nor does it express emotions, depict landscapes or cultures, or narrate. On the other hand, music cannot be imprisoned within the icy, morbid notion of pure structure or autonomous discourse. Yet if musical works are not a cipher awaiting the decoder, music is nonetheless entwined with human experience, and with the physical, material reality of music in performance. Music is "ineffable," as Jankélévitch puts it, because it cannot be pinned down, and has a capacity to engender limitless resonance in several domains. Jankélévitch's singular work on music was central to such figures as Roland Barthes and Catherine Clément, and the complex textures and rhythms of his lyrical prose sound a unique note, until recently seldom heard outside the francophone world.
This book is the seminal work in which Solovyov developed his religious philosophy. In it, he undertakes a stunning critique of positivism, by which he understands the entire philosophy of Western rationalism, which he sees as setting up a conflict between reason and faith, and reason and nature. In the modern period, he finds abundant evidence for reason's war against nature in Western philosophy from Descartes to Hegel. "Positivism," the leading philosophy in his time, Solovyov also finds repugnant. In its place, he proposes his great theme of total unity--which was to become the dominant theme in Russian philosophy. This is the work that launched Russian religious philosophy and is a must for anyone interested in the subject. From the Esalen-Lindisfarne Library of Russian Philosophy.
The nature of the icon cannot be grasped by means of pure art criticism, nor by the adoption of a sentimental point of view. Its forms are based on the wisdom contained in the theological and liturgical writings of the Eastern Orthodox Church and are imtimately bound up with the experience of the contemplative life. The present work is the first of its kind to give a reliable introduction to the spiritual background of this art. The introduction into the meaning and language of the icons by Ouspensky imparts to us in an admirable way the spiritual conceptions of the Eastern Orthodox Church which are often so foreign to us, but without the knowledge of which we cannot possibly understand the world of the icon." -- Back cover.
The Theology of Eros owes its origin to a recent debate in the Russian Orthodox theological literature on the nature of eros and the status of married Christians and sexual love within marriage. The present work attempts to expound the nature of eros, marriage and monasticism from the perspective of the Holy Fathers of the Orthodox Church. The Holy Fathers, especially the Greek Fathers from the fourth to the fourteenth century, from St. John Chrysostom to St. Gregory Palamas, serve as the foundation of this work. It also uses Russian Fathers, such as St. Demetrius of Rostov, St. Tikhon of Zadonsk, St. Seraphim of Sarov, Bishop Ignatius Brianchaninov, Bishop Theophan the Recluse, St. John of Kronstadt, Archbishop Theophan of Poltava and New Hieromartyr Gregory (Lebedev). More contemporary Orthodox philosophers and theologians, such as Bishop Nikolai Velimirovich, Archpriest Lev Lebedev, Hieromonk Seraphim Rose, Vladimir Soloviev, S. L. Frank, S. V. Troitsky, Vladimir Lossky, I. A. Ilyin, John Romanides, Panagiotis Trembelas, Panagiotis Nellas, Georgios Mantzaridis, Anestis Keselopoulos and Philip Sherrard, are used to provide insight into this topic. Fr. Seraphim Rose pointed to the need for study such as is found in The Theology of Eros: "All of this [the true nature of sexuality, and of human nature before the fall, from a patristic point of view] should one day be written out and printed, with abundant illustrations from the Holy Fathers and Lives of the Saints - together with the whole question of sexuality - abortion, natural and unnatural sins, pornography, homosexuality, etc. With Scriptural and patristic sources, this could be done carefully and without offensiveness, but clearly ..." This is what this book tries to achieve.
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