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“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html We perceive every thing The sharp mind of France, And the somber genius of the Germans. [The Scythians] This gift of being a sonorous and universal echo is, all in all, fatal and ambiguous, since sensitiveness and lively reactions make the concentration of the spirit very difficult. By roaming freely through ages and cultures, man runs the risk of not finding himself. The soul is unsettled and becomes lost under wave after wave of impressions and historical experiences. The soul seems to have lost the capacity for returning into itself, attracted and distracted as it is by too many things, which detain it elsewhere. Thus it acquires nomadic habits, it gets used to living in ruins or in encampments. The Russian soul is oblivious of its ancestry. It is customary to quote its propensity for dreaming, its feminine suppleness. Now this is not false. But the trouble does not derive from the fact that the fundamental element, plastic and highly fusible, of the Russian people, was not reinforced nor armored with "logoi," that it did not crystallize into cultural action. There is no way of measuring or exhaustively explaining the Russian temptation merely by naturalistically contrasting "nature" with "culture." This temptation arises from within the culture itself. Generally speaking, the "popular soul" is less a biological quantity than a historical, created value. It is made and it grows through history. The Russian "element" is by no means an "innate reaction to its being," the natural, inborn "original chaos," which does not bear any fruit yet, which the light of the spirit has not yet brightened and enlightened. It is rather the new secondary chaos, that of sin and disintegration, of the fall, the revolt, the hardening of a darkened and blinded soul. The Russian soul is not stricken by original sin only, it is not poisoned only by an inherent Dionysiac strain. More than that, it bears the burden of its historic sins, whether conscious or unconscious: "A dismal swamp of shameful thoughts wells up within us. . ." The true cause of this evil lies not in the fluidity of the primordial element of the people, but rather in the infidelity and the fickleness of its love. Only love is the true fora for synthesis and unity, and the Russian soul has not been steady and devoted in this ultimate love. Too often was it swayed through mystical unstableness. Russians have become far too much used to suffer at fatal crossroads or at the parting of ways, "not daring to carry the scepter of the Beast nor the light burden of Christ. . ." The Russian soul feels even passionately drawn toward such crossings. It does not have the steadfastness necessary for choice, nor the willpower for taking responsibilities. It appears, in some undefinable way, too "artistic," too loose-jointed. It expands, it extends, it languishes, lets itself be overcome as ensnared by a charm. But being under a spell is net synonymous with being in love, not any more than amorous friendship or infatuation are synonymous with love. Only sacrificial love, voluntary love, makes one strong, not the fits of passion, or the mediumnistic attraction of a secret affinity. Now the Russian soul lacked precisely that spirit of sacrifice and self-denial in the presence of Truth, of the ultimate humility in loving. It divides itself and meanders through its attachments. Logical conscience, being sincerity and responsibility in the act of knowing, wakes up late in the Russian soul.
This is the first sustained study of Russian émigré theologians and other intellectuals in Paris who were associated with The Way.
The category of the “West” has played a particularly significant role in the modern Eastern Orthodox imagination. It has functioned as an absolute marker of difference from what is considered to be the essence of Orthodoxy and, thus, ironically has become a constitutive aspect of the modern Orthodox self. The essays collected in this volume examine the many factors that contributed to the “Eastern” construction of the “West” in order to understand why the “West” is so important to the Eastern Christian’s sense of self.
The Russian Orthodox Church (ROC) faced various iterations of modernization throughout its history. This conflicted encounter continues in the ROC’s current resistance against—what it perceives as—Western modernity including liberal and secular values. This study examines the historical development of the ROC’s arguments against—and sometimes preferences for—modernization and analyzes which positions ended up influencing the official doctrine. The book’s systematic analysis of dogmatic treatises shows the ROC’s considerable ability of constructive engagement with various aspects of the modern world. Balancing between theological traditions of unity and plurality, the ROC’s today context of operating within an authoritarian state appears to tip the scale in favor of unity.
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'.
“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html How to bring the life and activities of theological students to the Church? They should arouse religious and theological independence in them ... Now, let the guardians of the church, instead of scolding the academy, its professors and students, instead of intensely searching for heresies in their writings and misconduct in their behavior, indicate ways to introduce this condition ... But life is not studied in a theological school! On the contrary, young people, already separated from their estates by life, are even more clogged from it by seminary pedagogy. Naturally, it’s not life’s fighters, zealots of truth, but dry theorists, artificially raised resonators who will leave the school: should they be given the message of life, heal the brokenhearted, release the tormented to freedom! ”(Rev. Anthony Khrapovitsky) ... True, these words were spoken a little later, in 1896, but they could have been spoken earlier ... Here, pastoral jealousy is sharply confronted and diverges from official and official unbelief ... Since the mid-80s, this pastoral awakening, the renewal of the pastoral ideal has already been very noticeable ... This was most evident in the St. Petersburg Academy when Yanyshev was replaced as rector by Arseniy Bryantsev, vposl. Archbishop of Kharkov. The Academy Inspector was transferred from Kazan, then still Archimandrite, Anthony Vadkovsky (1846-1912), afterwards. Metropolitan of St. Petersburg. He was a man of great cordial sympathy and benevolence. Around him there is a circle of zealots of a monastic feat, the so-called. “Squad.” After a twenty-year hiatus, tonsure again begins in the student community. The ascetic ideal at the same time internally merges with the pastoral vocation, this was a new feature.
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.
Doubly Chosen provides the first detailed study of a unique cultural and religious phenomenon in post-Stalinist Russia—the conversion of thousands of Russian Jewish intellectuals to Orthodox Christianity, first in the 1960s and later in the 1980s. These time periods correspond to the decades before and after the great exodus of Jews from the Soviet Union. Judith Deutsch Kornblatt contends that the choice of baptism into the Church was an act of moral courage in the face of Soviet persecution, motivated by solidarity with the values espoused by Russian Christian dissidents and intellectuals. Oddly, as Kornblatt shows, these converts to Russian Orthodoxy began to experience their Jewishness in a new and positive way. Working primarily from oral interviews conducted in Russia, Israel, and the United States, Kornblatt underscores the conditions of Soviet life that spurred these conversions: the virtual elimination of Judaism as a viable, widely practiced religion; the transformation of Jews from a religious community to an ethnic one; a longing for spiritual values; the role of the Russian Orthodox Church as a symbol of Russian national culture; and the forging of a new Jewish identity within the context of the Soviet dissident movement.
The author at the centre of this study, Russian priest-theologian Nikolai Nikolaevich Afanas'ev, was perhaps the most influential thinker about the Church Russia has produced. In Aidan Nichols's careful evaluation, he emerges as a key figure in the rapprochement of Christian East and West, and most notably of the Orthodox and Catholic churches. Nichols illustrates how Afanas'ev has been influential in two key respects: first of all in his conviction that the Eucharist constitutes the foundation of the whole Church; and secondly in his contribution to an Orthodox understanding of the role of the Roman Church and bishop in the context of a united Church. Afanas'ev's achievements are seen to have continuing relevance in view of the inauguration of the Orthodox-Catholic dialogue at the monastery of St John on Patmos in 1980, and the importance of his thinking in terms of contemporary ecumenism becomes clear. It is to such a reappraisal that this book - concerned as it is with how Russian orthodoxy understands the Church - is devoted, in the hope of an eventual restoration of unity between the Orthodox of all the Russias and the see of Rome.