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Georges Florovsky and the Russian Religious Renaissance [Pehme köide]

4.21/5 (15 hinnangut Goodreads-ist)
(Aquinas Chair in Theology and Philosophy, University of St Thomas, St Paul, Minnesota)
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Püsilink: https://www.kriso.ee/db/9780198745372.html
Märksõnad:
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 analyzes 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Drawing on unpublished archival material and correspondence, this study sheds new light on such aspects of Florovsky's career as his family background, his participation in the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.

Arvustused

Excellent and lucid new book ... [ a] critical appraisal of Florovsky * Ruth Coates, Times Literary Supplement, *

List of Abbreviations
xvii
Introduction 1(11)
Revising the Standard Narrative
2(2)
Sophiology: A Polemical Subtext of Neopatristics
4(1)
The Perennial Philosophy of Christian Hellenism
5(1)
Nobody's Man
6(3)
An Innovating Traditionalist and a Traditionalist Innovator
9(2)
A Historian Who Changed History
11(1)
1 The Russian Religious Renaissance Before the Revolution
12(13)
The Religious Turn in Philosophy, Literature, and Arts
14(6)
The Religious-Philosophical Meetings and Societies
20(2)
The Aftermath of the Bolshevik Revolution of 1917
22(1)
Conclusion
23(2)
2 Early Encounters with the Renaissance
25(17)
Florovsky's Family Background
25(5)
Correspondence with Nikolai Glubokovsky and Pavel Florensky
30(6)
Florovsky's Assessment of Glubokovsky's "Orthodoxy in Its Essence"
36(2)
The Discovery of Vladimir Solovyov
38(1)
Florovsky's University Studies
39(2)
Conclusion
41(1)
3 The "Fathers" and "Children" of the Renaissance in the Dispersion
42(18)
Generational Tensions
42(3)
The Expulsion of the Renaissance Leaders from the Bolshevik Russia
45(4)
Building Up Russia Abroad
49(4)
The Russian Orthodox Church After the Revolution
53(4)
The Metaphor of the "Western Captivity" of Russian Theology
57(3)
4 The Eurasian Temptation
60(20)
The Eurasian Group
60(2)
The Three First Eurasian Symposia
62(2)
Oswald Spengler and the Eurasian Critique of the West
64(6)
The Vatican's Expansionist Policy
70(1)
Florovsky's Version of Eurasianism
71(4)
Florovsky's Break with the Eurasians
75(3)
Conclusion
78(2)
5 Philosophy of History
80(18)
Work on Herzen
80(2)
Personalism
82(3)
Historical A-Teleology
85(2)
The Nature of Historical Knowledge
87(2)
The Imaginative Psychologism of Mikhail Gershenzon
89(1)
Historical Singularism
90(2)
Critique of Organicism
92(3)
Conclusion
95(3)
6 The Re-evaluation of Solovyov
98(16)
Early Positive Reception of Solovyov
99(2)
A Change of Perspective
101(5)
Critique of German Idealism
106(3)
Critique of Solovyov
109(2)
Conclusion
111(3)
7 Bulgakov's Antipode
114(18)
Florovsky and Bulgakov Compared
115(5)
The Brotherhood of St Sophia
120(4)
Vasily Zenkovsky on Patristic Tradition and Theological Creativity
124(3)
Invitation to Teach at the St Sergius Institute
127(4)
Conclusion
131(1)
8 The Sophiological Subtext of Neopatristic Theology
132(27)
The "Paris School" Label
133(4)
The Sophia Affair
137(3)
Methodological Differences
140(5)
Bulgakov's Panentheism vs Florovsky's "Intuition of Creaturehood"
145(5)
Godmanhood and the "Historical Christ"
150(4)
Soteriology
154(2)
Conclusion
156(3)
9 How The Ways of Russian Theology Came to Be Written
159(13)
A Brief Recapitulation of Florovsky's Intellectual Evolution
159(3)
The Scholarly Forerunners of The Ways of Russian Theology
162(5)
The Image of the "Ways" in the Title
167(3)
Conclusion
170(2)
10 The Patristic Norm and the Western Pseudomorphosis of Russian Theology
172(20)
The Varieties of Patristic Synthesis
172(4)
The Patrology Volumes and The Ways of Russian Theology as a "Trilogy"
176(2)
Oswald Spengler's Concept of Pseudomorphosis
178(1)
The History of Russian Theology as a Drama in Three Acts
179(5)
The Applicability of the Byzantine Norm to Russia's Intellectual History
184(2)
The Eastern Patristic Norm and the Ukrainian Theological Tradition
186(3)
The Criterion of Religious Identity and the Criterion of Theological Truth
189(1)
Conclusion
190(2)
11 The Early Reception of The Ways of Russian Theology
192(9)
Berdyaev's Critique
193(3)
The Problem of Orthodox Engagement of the Western Intellectual Tradition
196(1)
Early Favorable Reception
197(2)
The End of the Generation of the Renaissance "Fathers"
199(2)
12 Christian Hellenism as Philosophia Perennis
201(19)
The Hellenization of Early Christianity According to Harnack and the Westernization of Russian Theology According to Florovsky
201(5)
The Enchurching of Hellenism
206(1)
Re-Hellenization of Orthodoxy
207(8)
Christian Hellenism as Philosophia Perennis
215(3)
Conclusion
218(2)
13 Ecclesiological and Epistemological Contours of Neopatristic Theology
220(12)
Divine Revelation and Ecclesial Experience
220(2)
Scripture and Tradition
222(3)
Ecclesiology: Three Conversations
225(1)
Ecclesial Epistemology of Catholic Transformation
226(4)
The Modalities of Theological Reasoning
230(1)
Conclusion
231(1)
14 The Reception of Florovsky in Orthodox Theology
232(27)
France: Vladimir Lossky and Leonid Ouspensky
233(9)
The United States: Alexander Schmemann and His Generation
242(5)
Greece: John Romanides, Christos Yannaras, and Others
247(4)
Post-Soviet Russia: Sergei Horuzhy and Others
251(3)
The Emerging Third Phase
254(3)
Conclusion
257(2)
15 Beyond the Polarizing Narrative
259(13)
Four Types of a Synthesis
261(2)
The Unfolding of the Neopatristic Program in Florovsky's Career
263(5)
Remaining Tensions and Difficulties
268(2)
Interpreting the Ways of Russian Theology in the Twentieth Century: Beyond the Standard Narrative
270(2)
Select Bibliography 272(19)
Index 291
Paul L. Gavrilyuk holds the Aquinas Chair in Theology and Philosophy at the Theology Department of the University of St Thomas, St Paul, Minnesota. Born in Kiev, Ukraine, he studied physics at the Moscow Institute of Physics and Technology in Russia. He was one of the first scholars from the former Soviet Union to come to the United States to pursue graduate work in theology. An Eastern Orthodox historian and theologian, Gavrilyuk specializes in early Christian theology and Russian religious thought. Translated into five languages, his books include The Suffering of the Impassible God: The Dialectics of Patristic Thought, Histoire du catéchuménat dans l'église ancienne [ A History of the Catechumenate in the Early Church], and The Spiritual Senses: Perceiving God in Western Christianity, co-edited with Sarah Coakley.