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Poems of Sophia (Hardcover)
Alexander Blok; Edited by Boris Jakim; Translated by Boris Jakim
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R792
Discovery Miles 7 920
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Ships in 10 - 15 working days
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This new revised edition of Vision in Action is a workbook for
those involved in social creation -- in taking initiatives that
influence the social environment in which we live and where one's
ideas and actions can matter. The social world is a humanly created
world. In developing any enterprise -- whether a small business, an
educational center, service institution, co-op, or a volunteer
program -- what and how we do something makes a difference. Against
the background of the historical and organizational context of such
initiatives, the authors have put together a workbook for people
involved in the adventure of social creation. Chapters include:
Starting Initiatives; Getting Going; Ways of Working Together;
Vision, Mission and Long-Range Planning; Fund-raising; and
Imagination for the Future. Exercises, case studies, and
questionnaires are included. This is a basic tool for anyone called
to do something in the world.
Pavel Florensky--certainly the greatest Russian theologian of
the last century--is now recognized as one of Russia's greatest
polymaths. Known as the Russian Leonardo da Vinci, he became a
Russian Orthodox priest in 1911, while remaining deeply involved
with the cultural, artistic, and scientific developments of his
time. Arrested briefly by the Soviets in 1928, he returned to his
scholarly activities until 1933, when he was sentenced to ten years
of corrective labor in Siberia. There he continued his scientific
work and ministered to his fellow prisoners until his death four
years later. This volume is the first English translation of his
rich and fascinating defense of Russian Orthodox theology.
Originally published in 1914, the book is a series of twelve
letters to a "brother" or "friend," who may be understood
symbolically as Christ. Central to Florensky's work is an
exploration of the various meanings of Christian love, which is
viewed as a combination of "philia" (friendship) and "agape"
(universal love). Florensky is perhaps the first modern writer to
explore the so-called "same-sex unions," which, for him, are not
sexual in nature. He describes the ancient Christian rites of the
"adelphopoiesis" (brother-making), joining male friends in chaste
bonds of love. In addition, Florensky is one of the first thinkers
in the twentieth century to develop the idea of the Divine Sophia,
who has become one of the central concerns of feminist
theologians.
Master translation of a neglected Russian classic into English Long
before Solzhenitsyn's Gulag Archipelago came Dostoevsky's Notes
from the House of the Dead, a compelling account of the horrific
conditions in Siberian labor camps. First published in 1861, this
novel, based on Dostoevsky's own experience as a political
prisoner, is a forerunner of his famous novels Crime and Punishment
and The Brothers Karamazov. The characters and situations that
Dostoevsky encountered in prison were so violent and extraordinary
that they changed his psyche profoundly. Through that experience,
he later said, he was resurrected into a new spiritual condition --
one in which he would create some of the greatest novels ever
written. Including an illuminating introduction by James Scanlan on
Dostoevsky's prison years, this totally new translation by Boris
Jakim captures Dostoevsky's semi-autobiographical narrative -- at
times coarse, at times intensely emotional, at times philosophical
-- in rich American English.
In Orthodox theology both the icon and the name of God transmit
divine energies, theophanies, or revelations that imprint God's
image within us. In Icons and the Name of God renowned Orthodox
theologian Sergius Bulgakov explains the theology behind the
Orthodox veneration of icons and the glorification of the name of
God. In the process Bulgakov covers two major controversies -- the
iconoclastic controversy (sixth to eighth centuries) and the "Name
of God" controversy (early twentieth century) -- and explains his
belief that an icon stops being merely a religious painting and
becomes sacred when it is named. This translation of two essays
"The Icon and Its Veneration" and "The Name of God" -- available in
English for the first time -- makes Bulgakov's rich thinking on
these key theological concepts available to a wider audience than
ever before.
In this book, Berdyaev tells us that the creative development of
the spirit and the free exercise of man's powers can be conceived
only as the free cooperation of man with the work of God. Creative
spiritual development represents a new principle which signifies an
offering of human freedom to God, an offering which God expects
from us. The life of the spirit is a creative and dynamic process.
Spiritual development is possible only because there is freedom.
Spiritual development is not movement on the plane of the external
world, but the bringing to birth of forces which lie hidden in the
inner depths of existence. To quote Berdyaev, "the spiritual world
is like a torrent of fire in free creative dynamism." The Russian
philosopher Nikolai Berdyaev (1874-1948) was one of the greatest
religious thinkers of the twentieth century. His philosophy goes
beyond mere thinking, mere rational conceptualization, and tries to
attain authentic life itself: the profound layers of existence that
are in contact with God's world. Berdyaev directed all of his
efforts, philosophical as well as in his personal and public life,
at replacing the kingdom of this world with the kingdom of God.
According to him, we can all attempt to do this by tapping the
divine creative powers which constitute our true nature. Our
mission is to be collaborators with God in His continuing creation
of the world. This is what Berdyaev said about himself: "Man,
personality, freedom, creativeness, the eschatological-messianic
resolution of the dualism of two worlds - these are my basic
themes."
Nikolai Berdyaev describes this book as "a philosophical
autobiography or a history of spirit and self-knowledge." This book
is not only autobiographical; it is also a work of critical
self-inquiry: Berdyaev subjects his ideas and his life to
philosophical scrutiny, in order to discover his "own image and
ultimate destiny." In passing, he elucidates the most important
elements of his personalistic philosophy: freedom, creativeness,
and divine-humanity. By plumbing the depths of his soul, Berdyaev
felt that he could help formulate and resolve certain crucial
problems concerning human destiny and contribute to the
understanding of our era. The Russian philosopher Nikolai Berdyaev
(1874-1948) was one of the greatest religious thinkers of the
twentieth century. His philosophy goes beyond mere thinking, mere
rational conceptualization, and tries to attain authentic life
itself: the profound layers of existence that are in contact with
God's world. Berdyaev directed all of his efforts, philosophical as
well as in his personal and public life, at replacing the kingdom
of this world with the kingdom of God. According to him, we can all
attempt to do this by tapping the divine creative powers which
constitute our true nature. Our mission is to be collaborators with
God in His continuing creation of the world. This is what Berdyaev
said about himself: "Man, personality, freedom, creativeness, the
eschatological-messianic resolution of the dualism of two worlds -
these are my basic themes."
In The Destiny of Man, Nikolai Berdyaev sketches the plan of a new
ethics. This new ethics will be knowledge not only of good and
evil, but also of the tragedy which is constantly present in moral
experience and complicates all of man's moral judgments. It will
emphasize the crucial importance of the personality and of human
freedom. The new ethics will interpret moral life as a creative
activity; it will be an ethics of free creativeness, an ethics that
combines freedom, compassion, and creativeness.
This book is about Divine Humanity, man's creative collaboration
with God in the world. Nikolai Berdyaev's reflections on Divine
Humanity lead him to outline a dramatic philosophy of destiny, a
philosophy of existence which unfolds in time and passes over into
eternity, into a state which is not death but transfiguration. He
describes his method as existentially anthropocentric and
spiritually religious; the dialectic of this book is a dialectic
not of logic but of life, a living existential dialectic. He
emphasizes that man must not only await a divine-human revelation,
but work creatively to achieve one.
This book is the philosophical fruit of Nikolai Berdyaev's
first-hand experience of, and reflections on, the crisis of
European civilization in the aftermath of the Great War and the
Russian Revolution. Berdyaev tells us that the modern age, with its
failed Humanism, is being replaced by a new epoch: "the new middle
ages," an epoch of darkness, an epoch of the universal night of
history. Berdyaev asserts that this night is a good thing: in this
darkness, which is a return to the mysterious life of the spirit,
the destruction inflicted by the previous period of "light" will be
healed: "Night is not less wonderful than day; it is equally the
work of God; it is lit by the splendor of the stars and it reveals
to us things that the day does not know. Night is closer than day
to the mystery of all beginning" (pp. 70-71, present volume).
In this book, Nikolai Berdyaev examines the fundamental problems of
the philosophy of history. For Berdyaev the philosophy of history
is a science of the spirit bringing us into communion with the
mysteries of spiritual life. The real philosophy of history is that
of the triumph of authentic life over death; it is the
participation of man in another reality which is much deeper and
richer than the external reality in which he is immersed. The
history of man and the world is rooted in "celestial history," in
the deepest interior spiritual life, which can be equated with
heavenly life, the life of eternity, the life of God. The source of
history lies in this experience of the human spirit which is in
direct communion with the divine spirit. The Russian philosopher
Nikolai Berdyaev (1874-1948) was one of the greatest religious
thinkers of the twentieth century. His philosophy goes beyond mere
thinking, mere rational conceptualization, and tries to attain
authentic life itself: the profound layers of existence that are in
contact with God's world. Berdyaev directed all of his efforts,
philosophical as well as in his personal and public life, at
replacing the kingdom of this world with the kingdom of God.
According to him, we can all attempt to do this by tapping the
divine creative powers which constitute our true nature. Our
mission is to be collaborators with God in His continuing creation
of the world. This is what Berdyaev said about himself: "Man,
personality, freedom, creativeness, the eschatological-messianic
resolution of the dualism of two worlds - these are my basic
themes."
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The Comforter (Paperback)
Serius Bulgakov; Translated by Boris Jakim; Serge i Nikolaevich Bulgakov
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R1,030
R847
Discovery Miles 8 470
Save R183 (18%)
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Ships in 10 - 15 working days
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Sergius Bulgakov is widely considered to be the twentieth century's
foremost Orthodox theologian, and his book "The Comforter is an
utterly comprehensive and profound study of the Holy Spirit.
Encyclopedic in scope, "The Comforter explores all aspects of
the doctrine of the Holy Spirit, as they are viewed in the Orthodox
tradition and throughout church history. The book has sections on
the development of the doctrine of the Spirit in early Christianity
and on the development of the doctrine of procession in the
patristic and later Byzantine periods. It also touches on the place
of the Holy Spirit in the Trinity and explores Old and New
Testament notions of the Spirit of God. A concluding chapter deals
with the mystical revelation of the Holy Spirit. Made available in
English through the work of Boris Jakim, today's premier translator
of Russian theology and philosophy into English, Bulgakov's
"Comforter in this edition is a major publishing event.
The founder of modern Russian philosophy, Vladimir Solovyov
(1853-1900) is widely considered its greatest practitioner.
Together with Dostoevsky and Tolstoy, he is one of the towering
intellectual figures in late-nineteenth-century Russia, and his
diverse writings influenced much of the non-Marxist tradition of
twentieth-century Russian thought. Philosopher, journalist, poet,
and playwright, Solovyov was also a mystic who claimed to have had
three visions of Divine Sophia.
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).
In the comprehensive introductory essay that encompasses the
book's first half, Kornblatt establishes the historical,
philosophical, religious, and literary context of Solovyov's
Sophiology, emphasizing its connection to contemporaneous religious
and philosophical thought as well as other social and cultural
trends in Europe and the United States for example, Solovyov's
reactions to his changing world ran parallel to and sometimes
intersected with those of Darwin, Nietzsche, and William James.
Sophiology is once again finding enthusiasts both in Russia and
among seekers around the world.
The definitive introduction to Solovyov's wisdom and its
profound impact on Russian thought and culture, Divine Sophia makes
Solovyov's mystical visions and literary "re-visions" of Sophia
accessible to scholars and lay readers alike. Solovyov's wisdom
writings captivated several generations of poets and philosophers
during the pre- and postrevolutionary periods in Russia and abroad.
In particular, his Sophiology had a profound influence on such
major figures of Russia's Silver Age as Alexander Blok, Andrei
Belyi, Pavel Florensky, and Sergei Bulgakov."
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