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The author is a world authority on Orthodox thought. This
introduction is written in lively, non-technical language for
readers of all religious backgrounds.
Starting with the influence of the Philokalia in nineteenth-century
Russia, the book moves through the Slavophiles, Solovev, Florensky
in Russia and then traces the story through the Christian
intellectuals exiled from Stalin's Russia-Bulgakov, Berdyaev,
Florovsky, Lossky, Lot-Borodine, Skobtsova-and a couple of
theologians outside the Russian world: the Romanian Staniloae and
the Serbian Popovich, both of whom studied in Paris. Andrew Louth
then considers the contributions of the second generation Russians
- Evdokimov, Meyendorff, Schmemann - and the theologians of Greece
from the sixties onwards-Zizioulas, Yannaras, and others, as well
as influential monks and spiritual elders, especially Fr Sophrony
of the monastery in Essex and his mentor, St Silouan. The book
concludes with an illuminating chapter on Metropolitan Kallistos
and the theological vision of the Philokalia.
The Byzantine Empire - the Christianized Roman Empire - very soon
defined itself in terms of correct theological belief, 'orthodoxy'.
The terms of this belief were hammered out, for the most part, by
bishops, but doctrinal decisions were made in councils called by
the Emperors, many of whom involved themselves directly in the
definition of 'orthodoxy'. Iconoclasm was an example of such
imperial involvement, as was the final overthrow of iconoclasm.
That controversy ensured that questions of Christian art were also
seen by Byzantines as implicated in the question of orthodoxy. The
papers gathered in this volume derive from those presented at the
36th Spring Symposium of Byzantine Studies, Durham, March 2002.
They discuss how orthodoxy was defined, and the different interests
that it represented; how orthodoxy was expressed in art and the
music of the liturgy; and how orthodoxy helped shape the Byzantine
Empire's sense of its own identity, an identity defined against the
'other' - Jews, heretics and, especially from the turn of the first
millennium, the Latin West. These considerations raise wider
questions about the way in which societies and groups use
world-views and issues of belief to express and articulate
identity. At a time when, with the enlargement of the European
Union, questions of identity within Europe are once again becoming
pressing, there is much in these essays of topical relevance.
Series Information: Early Church Fathers
The Byzantine Empire - the Christianized Roman Empire - very soon
defined itself in terms of correct theological belief, 'orthodoxy'.
The terms of this belief were hammered out, for the most part, by
bishops, but doctrinal decisions were made in councils called by
the Emperors, many of whom involved themselves directly in the
definition of 'orthodoxy'. Iconoclasm was an example of such
imperial involvement, as was the final overthrow of iconoclasm.
That controversy ensured that questions of Christian art were also
seen by Byzantines as implicated in the question of orthodoxy. The
papers gathered in this volume derive from those presented at the
36th Spring Symposium of Byzantine Studies, Durham, March 2002.
They discuss how orthodoxy was defined, and the different interests
that it represented; how orthodoxy was expressed in art and the
music of the liturgy; and how orthodoxy helped shape the Byzantine
Empire's sense of its own identity, an identity defined against the
'other' - Jews, heretics and, especially from the turn of the first
millennium, the Latin West. These considerations raise wider
questions about the way in which societies and groups use
world-views and issues of belief to express and articulate
identity. At a time when, with the enlargement of the European
Union, questions of identity within Europe are once again becoming
pressing, there is much in these essays of topical relevance.
Explore the question of the extent of Christ's atonement: to whom
will grace be extended in the end? Will only professing Christians
be saved? Or does the Bible suggest that the breadth of Grace is
greater? And, if so, what does that mean for the Church? These are
questions of great importance for the Christian faith and to our
understanding of Scripture. This volume of the clear and
fair-minded Counterpoints series elevates the conversation about
atonement to include a range of contributors who represent the
breadth of Christian tradition: Traditional Reformed: Michael
Horton Wesleyan: Fred Sanders Roman Catholic: Matthew Levering
Eastern Orthodox: Andrew Louth Barthian Universalism: Tom Greggs
This book serves not only as a single-volume resource for engaging
the views on the extent of the atonement but also as a catalyst for
understanding and advancing a balanced approach to this core
Christian doctrine.
St Maximus the Confessor, the greatest of Byzantine theologians, lived through the most catastrophic period the Byzantine Empire was to experience before the Crusades. This book introduces the reader to the times and upheavals during which Maximus lived. It discusses his cosmic vision of humanity and the role of the church. The study makes available a large number of Maximus' theological treatiesm many of them translated for the first time. The translations are accompanied by a lucid and informed introduction.
These letters and short theological treatises provide a rich guide to the emerging traditions and organization of the infant Church.
A clear, readable translation of the ten books of Bishop Eusebius’s Ecclesiastical History—the only surviving record of the Church during its crucial first three hundred years—this edition recounts the martyrdoms, heresies, schisms, and proceedings that led to Nicaea and other great church councils.
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Genesis 1-11 (Hardcover)
Andrew Louth, Thomas C Oden
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R1,436
R1,122
Discovery Miles 11 220
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The rich tapestry of the creation narrative in the early chapters
of Genesis proved irresistible to the thoughtful, reflective minds
of the church fathers. Within them they found the beginning threads
from which to weave a theology of creation, fall and redemption.
Following their mentor, the apostle Paul, they explored the
profound significance of Adam as a type of Christ, the second Adam.
The six days of creation proved especially attractive among the
fathers as a subject for commentary, with Basil the Great and
Ambrose producing well-known Hexaemerons. Similarly, Augustine
devoted portions of five works to the first chapter of Genesis. As
in previous volumes within the Ancient Christian Commentary on
Scripture, the range of comment contained in Genesis 1--11 spans
from the first century to the eighth, from East to West, and from
Greek and Latin speakers to Syriac. Especially helpful in this
volume is editor Andrew Louth's supply of Septuagintal alternative
readings to the Masoretic text, which are often necessary to
understanding the fathers' flow of thought. Genesis 1--11 opens up
a treasure house of ancient wisdom--allowing these faithful
witnesses, some appearing here in English translation for the first
time, to speak with eloquence and intellectual acumen to the church
today.
By the mercy of God I am a Christian, by my deeds a great sinner,
by calling a homeless wanderer of the lowliest origins, roaming
from place to place. Here, see my belongings: a bag of dry crusts
on my back and the Holy Bible in my breast pocket; that's it. In
1884 there appeared in Russia a slim volume containing four short
tales. They told of a pilgrim, a lone wanderer, led by his quiet
curiosity and a deep spiritual longing to undertake a lifelong
journey across the land. A folk hero, a figure familiar from the
works of Tolstoy and Leskov, this gentle pilgrim and his simple
story would soon travel the world - and would even, much later,
traverse the pages of JD Salinger's Franny and Zooey as the 'small
pea-green cloth-bound book' that Franny keeps close in her handbag.
The pilgrim's ancient journey takes him from a city monastery
through forests, fields and the steppes of Siberia. He walks by day
and by night, through rains and summer months, finding food and
shelter where he can. Along the way, he encounters priests and
professors, convicts, nuns and beggars, a tipsy old man in a
soldier's greatcoat, from whom he slowly gathers great stores of
wisdom and experience. But at the heart of his journey is his time
spent praying as he journeys on alone, discovering the peace and
consolation that come of constant prayer and silent contemplation.
Simple and sincere, The Way of a Pilgrim paints an enduring picture
of a life of detachment through wandering and prayer. And, as the
pilgrim makes his way through the wilds, he invites us to travel
with him, along an ancient path into an immense, mystical
landscape.
While only rarely reflecting explicitly on liturgy, French
philosopher Paul Ricoeur (1913-2005) gave sustained attention to
several themes pertinent to the interpretation of worship,
including metaphor, narrative, subjectivity, and memory. Inspired
by his well-known aphorism, "The symbol gives rise to thought,"
Liturgical Theology after Schmemann offers an original exploration
of the symbolic world of the Byzantine Rite , culminating in a
Ricoeurian analysis of its Theophany "Great Blessing of Water." .
The book examines two fundamental questions: 1) what are the
implications of the philosopher's oeuvre for liturgical theology at
large? And 2)how does the adoption of a Ricoeurian hermeneutic
shape the study of a particular rite? Taking the seminal legacy of
Orthodox theologian Alexander Schmemann (1921-1983) as its point of
departure, Butcher contributes to the renewal of contemporary
Eastern Christian thought and ritual practice by engaging a
spectrum of current theological and philosophical conversations.
Scholars of the patristic era have paid more attention to the
dogmatic tradition in their period than to the development of
Christian mystical theology. Andrew Louth aims to redress the
balance. Recognizing that the intellectual form of this tradition
was decisively influenced by Platonic ideas of the soul's
relationship to God, Louth begins with an examination of Plato and
Platonism. The discussion of the Fathers, which follows shows how,
the mystical tradition is at the heart of their thought and how the
dogmatic tradition both moulds and is the reflection of mystical
insights and concerns. This new edition of a classic study of the
diverse influences upon Christian spirituality includes a new
Epilogue, which brings the text completely up to date.
With an estimated 250 million adherents, the Orthodox Church is the
second largest Christian body in the world. This absorbing account
of the essential elements of Eastern Orthodox thought deals with
the Trinity, Christ, sin, humanity and creation as well as praying,
icons, the sacraments and liturgy.
Andrew Louth, one of the most respected authorities on Orthodoxy,
introduces us to twenty key thinkers from the last two centuries.
He begins with the Philokalia, the influential Orthodox collection
published in 1782 which marked so many subsequent writers. The
colorful characters, poets and thinkers who populate this book
range from Romania, Serbia, Greece, England, France and also
include exiles from Communist Russia. Louth offers historical and
biographical sketches that help us understand the thought and
impact of these men and women. Only some of them belong to the
ranks of professional theologians. Many were neither priests nor
bishops, but influential laymen. The book concludes with an
illuminating chapter on Metropolitan Kallistos and the theological
vision of the Philokalia.
This book, one of the earliest by Christos Yannaras, was first
published in 1967 and has become a contemporary classic. Yannaras
begins by outlining Heidegger's analysis of the fate of western
metaphysics, which ends, he argues, in a nihilistic atheism.
Yannaras's response is largely to accept Heidegger's analysis, but
to argue that, although it applies to the western tradition of what
Heidegger calls "onto theology" (which regards God as a 'being',
even if the highest), it does not take account of the Orthodox
tradition of apophatic theology, of which Dionysius the Areopagite
is a pre-eminent example. A God 'beyond being' escapes the
criticism of Heidegger, and provides an alternative to Heidegger's
nihilistic conclusion.
Uniquely authoritative and wide-ranging in its scope, The Oxford
Dictionary of the Christian Church is the indispensable reference
work on all aspects of the Christian Church. It contains over 6,500
cross-referenced A-Z entries, and offers unrivalled coverage of all
aspects of this vast and often complex subject, from theology;
churches and denominations; patristic scholarship; and the bible;
to the church calendar and its organization; popes; archbishops;
other church leaders; saints; and mystics. In this new edition,
great efforts have been made to increase and strengthen coverage of
non-Anglican denominations (for example non-Western European
Christianity), as well as broadening the focus on Christianity and
the history of churches in areas beyond Western Europe. In
particular, there have been extensive additions with regards to the
Christian Church in Asia, Africa, Latin America, North America, and
Australasia. Significant updates have also been included on topics
such as liturgy, Canon Law, recent international developments,
non-Anglican missionary activity, and the increasingly important
area of moral and pastoral theology, among many others. Since its
first appearance in 1957, the ODCC has established itself as an
essential resource for ordinands, clergy, and members of religious
orders, and an invaluable tool for academics, teachers, and
students of church history and theology, as well as for the general
reader.
The rich tapestry of the creation narrative in the early chapters
of Genesis proved irresistible to the thoughtful, reflective minds
of the church fathers. Within them they found the beginning threads
from which to weave a theology of creation, Fall, and redemption.
Following their mentor the apostle Paul, they explored the profound
significance of Adam as a type of Christ, the second Adam. The six
days of creation proved especially attractive among the fathers as
a subject for commentary, with Basil the Great and Ambrose
producing well-known Hexaemerons. Similarly, Augustine devoted
portions of five works to the first chapter of Genesis. As in
previous volumes within the Ancient Christian Commentary on
Scripture, the range of comment contained in this volume spans from
the first century to the eighth and from East to West, from Greek
and Latin speakers to Syriac. This ACCS volume on Genesis 1-11
opens up a treasure house of ancient wisdom that allows these
faithful witnesses, some appearing here in English translation for
the first time, to speak with eloquence and intellectual acumen to
the church today. Especially helpful is the volume editor's
provision of Septuagintal alternative readings to the Masoretic
text, which are often necessary to understanding the fathers' flow
of thought.
This volume of Christ in Christian Tradition continues Alois
Cardinal Grillmeier's pioneering work in the field of the early
history of Christology. Here the focus is on Christianity in
Palestine and Syria (the Fertile Crescent) after the Council of
Chalcedon and before the advent of Islam. A consideration
underlying the entire book is whether we can speak of a consistent
Christology throughout the Christian East before Islam and to what
extent the Christian East retained the biblical message of Jesus,
despite the various divisions that occurred within its borders.
Chapters have been collected, edited, and reworked by Theresia
Hainthaler with additional contributions from Tanios Bou Mansour
and Luise Abramowski. The first part of this volume examines
Christology in Palestine from Chalcedon until Islam, including the
theology of monks and ascetics, the School of Gaza, and liturgy.
The second part is devoted to the Christology in the patriarchate
of Antioch from 451 to the end of the sixth century. In 1951 Alois
Cardinal Grillmeier (1910-1998) first published Das Konzil von
Chalcedon , a work focused on the pre-Chalcedon period and the
events of the Council in 451. The first chapter of this would
become the first volume ofChrist in Christian Tradition . The work
appeared in English in 1965. In 1986 Volume 2/1 appeared with a
foreword explaining the author's intention to provide a
comprehensive study of Christology from the beginning up to c.800.
This was translated to English in 1987. Three further volumes
appeared: 2/2 (1989, translated 1995), 2/4 (1990, translated 1996)
and the present volume, 2/3 (2002). This volume completes the
translation of the published volumes into English. Editorial work
continues on volume 2/5 which has yet to publish in German.
The Greek Bible and the services of the Orthodox Church have proved
a rich source of language for many poets of modern Greece, and
perhaps for none more than for Kostis Palamas, Angeles Sikelianos
and Odysseas Elytis, whose overlapping careers span the period
1876-1996. A blurring of the boundaries between Orthodoxy and
'Greekness' (
John Damascene, one-time senior civil servant in the Umayyad Arab
Empire, became a monk near Jerusalem in the early years of the
eighth century. He never set foot in the Byzantine Empire, yet his
influence on Byzantine theology was ultimately determinative, and
beyond that his theological work became a key resource for Western
theology from Scholasticism to Romanticism. His searching criticism
of Imperial Byzantine iconoclasm earned him harsh condemnation from
the Byzantine iconoclasts. This is the first book to present an
overall account of John's life and work; it makes use of recent
scholarship about the transformation of the former Byzantine
territories of the Middle East after the seventh-century Arab
Conquest, and the new critical edition of the Damascene's prose
works. It sets John's theological work in the context of the
process of preserving, defining, defending, and also celebrating
the Christian faith of the early synods of the Church that took
place in the Palestinian monasteries during the first century of
Arab rule. John's own contribution is explored in detail: his
amazing three-part Fountain Head of Knowledge, which provided the
logical tools for arguing theologically, outlined the multifarious
forms of heresy, and set out with clarity and learning the
fundamental doctrines of Orthodox Christianity; as well as his
treatises against iconoclasm, his preaching, for which he was
famous in his lifetime, and, the work for which he is most renowned
in the Orthodox world, his sacred poetry that still graces the
liturgy of the Orthodox Church. The life and thought of this
subject of the Arab Caliphs, a Christian monk who thought of
himself as a Byzantine, poses intriguing questions about identity
in a rapidly changing world, and the deeply traditional nature of
his presentation of Christian theology calls for reflection about
the relationship between tradition and originality in theology.
The corpus of Denys the Areopagite appeared in the 6th century and
has since been deeply influential on Christian thinking both in
East and West, although the real identity of the author remains a
mystery. In this volume Andrew Louth examines all the traditions on
which Denys' work draws: the 4th century Greek theologians, pagan
philosophy and Syrian Christian thought. He also documents and
comments on Denys' compelling vision of the beauty of God's world
and his revelation, together with his profound awareness of the
ultimate mystery of the unknowable God who utterly transcends all
being.
The writings of the Church Fathers form a distinct body of
literature that shaped the early church and built upon the
doctrinal foundations of Christianity established within the New
Testament. Christian literature in the period c.100-c.400
constitutes one of the most influential textual oeuvres of any
religion. Written mainly in Greek, Latin and Syriac, Patristic
literature emanated from all parts of the early Christian world and
helped to extend its boundaries. The History offers a systematic
account of that literature and its setting. The works of individual
writers in shaping the various genres of Christian literature is
considered, alongside three general essays, covering distinct
periods in the development of Christian literature, which survey
the social, cultural and doctrinal context within which Christian
literature arose and was used by Christians. This is a landmark
reference book for scholars and students alike.
This book seeks to exorcize the spectre of the Enlightenment by
drawing on H. G. Gadamer's demonstration of `how little the
traditions in which we stand are weakened' by the legacy of the
Enlightenment. It then applies these insights to theology where the
importance of tradition and the unity between theology and
spirituality are rediscovered.
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