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Traditional, secular, and fundamentalist-all three categories are
contested, yet in their contestation they shape our sensibilities
and are mutually implicated, the one with the others. This
interplay brings to the foreground more than ever the question of
what it means to think and live as Tradition. The Orthodox
theologians of the twentieth century, in particular, have
emphasized Tradition not as a dead letter but as a living presence
of the Holy Spirit. But how can we discern Tradition as living
discernment from fundamentalism? What does it mean to live in
Tradition when surrounded by something like the "secular"? These
essays interrogate these mutual implications, beginning from the
understanding that whatever secular or fundamentalist may mean,
they are not Tradition, which is historical, particularistic, in
motion, ambiguous and pluralistic, but simultaneously not
relativistic. Contributors: R. Scott Appleby, Nikolaos Asproulis,
Brandon Gallaher, Paul J. Griffiths, Vigen Guroian, Dellas Oliver
Herbel, Edith M. Humphrey, Slavica Jakelic, Nadieszda Kizenko,
Wendy Mayer, Brenna Moore, Graham Ward, Darlene Fozard Weaver
Traditional, secular, and fundamentalist-all three categories are
contested, yet in their contestation they shape our sensibilities
and are mutually implicated, the one with the others. This
interplay brings to the foreground more than ever the question of
what it means to think and live as Tradition. The Orthodox
theologians of the twentieth century, in particular, have
emphasized Tradition not as a dead letter but as a living presence
of the Holy Spirit. But how can we discern Tradition as living
discernment from fundamentalism? What does it mean to live in
Tradition when surrounded by something like the "secular"? These
essays interrogate these mutual implications, beginning from the
understanding that whatever secular or fundamentalist may mean,
they are not Tradition, which is historical, particularistic, in
motion, ambiguous and pluralistic, but simultaneously not
relativistic. Contributors: R. Scott Appleby, Nikolaos Asproulis,
Brandon Gallaher, Paul J. Griffiths, Vigen Guroian, Dellas Oliver
Herbel, Edith M. Humphrey, Slavica Jakelic, Nadieszda Kizenko,
Wendy Mayer, Brenna Moore, Graham Ward, Darlene Fozard Weaver
The only comprehensive critical anthology of theological and
historical aspects related to Florovsky's thought by an
international group of leading academics and church personalities.
It is the only book in English translation of Florovsky's key study
in French - "The Body of the Living Christ: An Orthodox
Interpretation of the Church". The contributors tackle a broad
range of subjects that comprise the theological legacy of one of
the most influential theologians of the twentieth century. The
essays examine the life and work of Florovsky, his theology and
theological methodology, as well as ecclesiology and ecumenism. A
must-have volume for those who study Florovsky and his legacy.
The only comprehensive critical anthology of theological and
historical aspects related to Florovsky's thought by an
international group of leading academics and church personalities.
It is the only book in English translation of Florovsky's key study
in French - "The Body of the Living Christ: An Orthodox
Interpretation of the Church". The contributors tackle a broad
range of subjects that comprise the theological legacy of one of
the most influential theologians of the twentieth century. The
essays examine the life and work of Florovsky, his theology and
theological methodology, as well as ecclesiology and ecumenism. A
must-have volume for those who study Florovsky and his legacy.
Georges Florovsky (1893-1979) was one of the most prominent
Orthodox theologians and ecumenists of the twentieth century. His
call for a return to patristic writings as a source of modern
theological reflection had a powerful impact not only on Orthodox
theology in the second half of the twentieth century, but on
Christian theology in general. Florovsky was also a major Orthodox
voice in the ecumenical movement for four decades and he is one of
the founders of the World Council of Churches. This book is a
collection of major theological writings by George Florovsky. It
includes representative and widely influential but now largely
inaccessible texts, many newly translated for this book, divided
into four thematic sections: Creation, Incarnation and Redemption,
The Nature of Theology, Ecclesiology and Ecumenism, and Scripture,
Worship and Eschatology. A foreword by Metropolitan Kallistos Ware
presents the theological vision of Georges Florovsky and discusses
the continuing relevance of his work both for Orthodox theology and
for modern theology in general. The introduction by the Editors
provides a theological and historical overview of Florovsky
theology in teh context of his biography. The book includes
explanatory notes, translation of patrisitc citations and an index.
Georges Florovsky (1893-1979) was one of the most prominent
Orthodox theologians and ecumenists of the twentieth century. His
call for a return to patristic writings as a source of modern
theological reflection had a powerful impact not only on Orthodox
theology in the second half of the twentieth century, but on
Christian theology in general. Florovsky was also a major Orthodox
voice in the ecumenical movement for four decades and he is one of
the founders of the World Council of Churches. This book is a
collection of major theological writings by George Florovsky. It
includes representative and widely influential but now largely
inaccessible texts, many newly translated for this book, divided
into four thematic sections: Creation, Incarnation and Redemption,
The Nature of Theology, Ecclesiology and Ecumenism, and Scripture,
Worship and Eschatology. A foreword by Metropolitan Kallistos Ware
presents the theological vision of Georges Florovsky and discusses
the continuing relevance of his work both for Orthodox theology and
for modern theology in general. The introduction by the Editors
provides a theological and historical overview of Florovsky
theology in teh context of his biography. The book includes
explanatory notes, translation of patrisitc citations and an index.
This book reexamines the concepts of fundamentalism and religious
Orthodoxy in the contemporary world. It brings together twelve
essays by some of the leading scholars on Orthodox Christianity
that explore the relationship between Orthodoxy and fundamentalist
ideas and practices, both in countries and regions where Orthodox
Christianity has been the dominant and traditional faith, and in
the "New World," where Orthodox Christian communities constitute a
minority. The main issues that the contributors explore include
fundamentalism as a religious and ideological phenomenon, the
relationship between fundamentalism, traditionalism and modernity,
fundamentalism in the contemporary Orthodox world, fundamentalist
responses to the issues of modernization, pluralism, and democracy,
Orthodox Christian responses to political liberalism and
secularism, and Orthodox theology and the construction of the
(fundamentalist) self.
The delay of the Parousia-the second coming of Christ-has vexed
Christians since the final decades of the first century. This
volume offers a critical, constructive, and interdisciplinary
solution to that dilemma. The argument is grounded in Christian
tradition while remaining fully engaged with the critical insights
and methodological approaches of twenty-first-century scholars. The
authors argue that the deferral of Christ's prophesied return
follows logically from the conditional nature of ancient predictive
prophecy: Jesus has not come again because God's people have not
yet responded sufficiently to Christ's call for holy and godly
action. God, in patient mercy, remains committed to cooperating
with humans to bring about the consummation of history with Jesus'
return.Collaboratively written by an interdisciplinary and
ecumenical team of scholars, the argument draws on expertise in
biblical studies, systematics, and historical theology to fuse
critical biblical exegesis with a powerful theological paradigm
that generates an apophatic and constructive Christian eschatology.
The authors, however, have done more than tackle a daunting
theological problem: as the group traverses issues from higher
criticism through doctrine and into liturgy and ethics, they
present an innovative approach for how to do Christian theology in
the twenty-first-century academy.
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