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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.
In Spirit and Reality, Nikolai Berdyaev explores the nature of
spirit, describes how modernity has obscured the true meaning of
spirit by distorting objectifications and symbolizations, and tells
how human creative activity, in concert with divine activity, can
overcome these distortions and lead us into the kingdom of
authentic spiritual life. A great change is needed which will lead
us into the kingdom of the spirit; and in this kingdom we will live
in a form of ascending and descending spiritual realism; we will be
active rather than passive in spirit. God will descend down to us,
and we will ascend to him on the wings of our creative 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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R1,111
R897
Discovery Miles 8 970
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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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Poems of Sophia (Hardcover)
Alexander Blok; Edited by Boris Jakim; Translated by Boris Jakim
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R838
Discovery Miles 8 380
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Poems of Sophia (Paperback)
Alexander Blok; Edited by Boris Jakim; Translated by Boris Jakim
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R506
Discovery Miles 5 060
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ALEXANDER BLOK (1880-1921) is the greatest Russian poet after
Pushkin and perhaps the greatest poet of the 20th century in any
language. This volume consists of translations of three collections
of Blok's verse: Ante Lucem (1898-1900), Verses about the Beautiful
Lady (1901-1902), and Crossroads (1902-1904). These poems describe
Blok's visions of Sophia, the Beautiful Lady, who appeared to him
at the end of the nineteenth century and the beginning of the
twentieth. Sophia is the mysterious feminine principle behind all
creation; Blok calls her the Mysterious Maiden, the Empress of the
Universe, the Eternal Bride, and he sees her in the blue sky and
the sky full of stars as well as in the dawns and sunsets of
Russia. He identifies the Beautiful Lady with a real girl, Liubov
Dmitrievna Mendeleeva, whom he courts ardently in the woods and
meadows of the countryside outside of Moscow as well as in the
misty maritime setting of Petersburg.
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."
In this work, Berdyaev tells us that man's "I," his consciousness,
is thrust up against a world of impersonal objects (the
"objectified" world) and thus finds itself in a condition of
alienation and isolation. In five ontological and epistemological
meditations Berdyaev clarifies this condition of "objectification"
and suggests ways it can be overcome, based on his "personalistic,"
"existential" philosophy. He shows how this philosophy can serve to
counteract objectification and human isolation. Emphasis throughout
is placed on modes of human communion and solitude in society. 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."
A bold new translation of a literary classic One of the most
profound and most unsettling works of modern literature, Notes from
Underground (first published in 1864) remains a cultural and
literary watershed. In these pages Dostoevsky unflinchingly
examines the dark, mysterious depths of the human heart. The
Underground Man so chillingly depicted here has become an
archetypal figure -- loathsome and prophetic -- in contemporary
culture. This vivid new rendering by Boris Jakim is more faithful
to Dostoevsky's original Russian than any previous translation; it
maintains the coarse, vivid language underscoring the "visceral
experimentalism" that made both the book and its protagonist
groundbreaking and iconic.
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).
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