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15 - The Legacy of the Council of Nicaea in the Orthodox Tradition
- from Part V - The Long Reception
- Edited by Young Richard Kim
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- The Cambridge Companion to the Council of Nicaea
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- 17 December 2020
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- 07 January 2021, pp 327-346
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Summary
The normative importance of the Council of Nicaea in the Orthodox tradition cannot be overestimated. A landmark event in cementing the authority of the Council of Nicaea was the Council of Constantinople (381). In the fifth century, Cyril of Alexandria was singularly concerned about promoting the Nicene Creed and making the interpretation of its second article a focal point in the Christological controversy. The Council of Ephesus (431) formulated the principle of unchangeability of the Nicene faith. The Council of Chalcedon (451) reaffirmed this principle and, building upon the precedent of the Council of Constantinople, advanced a hermeneutic of continuity with the Council of Nicaea. In the sixth century, the Nicene faith passed into the Byzantine liturgy in the form of the Constantinopolitan Creed rather than the original Nicene Creed. In addition, the role of the Council of Nicaea was safeguarded in the Orthodox Church’s liturgical memory through the feast days dedicated to different aspects of the council. The council also left a mark in hagiography and iconography. During the Filioque Controversy, the Nicene legacy, especially the Constantinopolitan Creed without the Filioque clause, was turned into a marker of a Byzantine Christian as opposed to Latin Christian identity.
Christopher Beeley, The Unity of Christ1
- Paul L. Gavrilyuk
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- Journal:
- Scottish Journal of Theology / Volume 68 / Issue 3 / August 2015
- Published online by Cambridge University Press:
- 07 July 2015, pp. 345-350
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- August 2015
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Professor Beeley has contributed a new chapter to the history of the doctrine of communicatio idiomatum. He has written a provocative book, whose argument is both revisionist and orthodox. Beeley proposes to revise the accepted christological narrative by questioning the significance and theological genius of Athanasius of Alexandria. In Beeley's judgement, Athanasius' contribution pales in comparison with such giants as Origen, Eusebius of Caesarea, Gregory Nazianzen and Maximus the Confessor. Beeley finds especially in Nazianzen's Christology the most profound and consistent rendering of the unity of Christ, a golden standard for expressing communicatio idiomatum. According to Beeley, Gregory's achievement was only partially matched by the Christologies of Cyril of Alexandria and Leo of Rome. Gregory's Christology is the apex of the Origenist tradition, its most complete and compelling expression. A permanent contribution of Beeley's work is the restoration of Gregory the Theologian to the diptychs of contemporary Western patristic scholarship, in which Nazianzen has been overshadowed by another Cappadocian, Gregory of Nyssa.
Georges Florovsky's Monograph “Herzen's Philosophy of History”: The New Archival Material and the Reconstruction of the Full Text
- Paul L. Gavrilyuk
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- Journal:
- Harvard Theological Review / Volume 108 / Issue 2 / April 2015
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- 16 April 2015, pp. 197-212
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- April 2015
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Georges Florovsky (1893–1979) was a prominent Russian émigré historian, philosopher, Orthodox theologian, and ecumenist. He was also the first Orthodox theologian to teach at Harvard Divinity School (1957–1964). In the 1920s, Florovsky wrote and defended his dissertation on the leading nineteenth-century Russian public intellectual, Alexander Herzen (1812–1870). Until now, the full text of Florovsky's work had been considered lost. I recently found five documents containing a substantial portion of the dissertation in the Georges Florovsky Papers archive of the St Vladimir's Seminary Library (GFP SVS). This newly discovered material amounts to about one-half of the dissertation and contains some important clues for reconstructing the remaining half of the work. My article discusses: 1) the plan of the dissertation and the history of its composition; 2) Florovsky's defense of the dissertation in Prague in 1923, as summarized in Alexander Izgoev's report, preserved in the Georges Florovsky Papers at the Princeton University Library (GFP PUL); 3) Florovsky's preparation of the dissertation for publication; 4) the description of the newly discovered archival material; and 5) the reconstruction of the dissertation, as preserved in the redactions of 1928–1930. The dissertation is the only monographic study that Florovsky ever finished, his other book-length studies being surveys rather than monographs. The dissertation is also important for understanding the methodological presuppositions of Florovsky's magnum opus, The Ways of Russian Theology (1937).
Foreword
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 05 December 2011
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- 10 November 2011, pp xiii-xiv
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Summary
This project began in a conversation between the editors of the present volume at an Italian restaurant in Leuven, Belgium, in November 2005. At the time both of us had developed an interest in the topic of spiritual perception: Sarah Coakley was exploring the importance of the patristic teaching on the spiritual senses for systematic theology and philosophy of religion, whereas Paul Gavrilyuk had discovered how little the topic had recently been explored in patristic scholarship in general. In spring 2007, Coakley, who was then teaching at Harvard Divinity School, gathered a reading group of scholars from the Boston area interested in the topic at her house in Watertown, Massachusetts, for a series of informal meetings on Friday afternoons. Besides the two editors, the initial Spiritual Senses Group included Boyd Taylor Coolman, Garth Green, Paul Kolbet, Mark McInroy and Cameron Partridge. We looked at the theme of spiritual perception in the writings of Origen, Gregory of Nyssa, Pseudo-Macarius, Pseudo-Dionysius, Symeon the New Theologian, Thomas Gallus, Bonaventure, Immanuel Kant and Michel Henry. We also identified the central role that the work of Karl Rahner and Hans Urs von Balthasar had had in the rediscovery of the topic of the spiritual senses in twentieth-century theology. Towards the end of our spring meetings, we decided to produce a jointly written volume, with mutual understanding that most editorial responsibilities would be carried out by Gavrilyuk.
In order to discuss the individual chapters and to forge a coherent vision of the future volume, Gavrilyuk organized three consultations. The first consultation was hosted at Boston College in May 2008. At this meeting the original group was joined by Frederick Aquino and Richard Cross. The second consultation was held in Chicago in November 2008, and the third and final consultation took place in Montreal in November 2009. The original group kept growing, as William Abraham, George Demacopoulos, Gregory LaNave, Matthew Lootens, Bernard McGinn, Mark Mealey and William Wainwright joined in the endeavour. During each of the three consultations, about a third of all essays that would make up the volume were discussed. Thus the volume grew as a cooperative endeavour, as the authors read and commented on each other's work and contributed constructively to the Introduction. Derek Michaud and Garth Green offered important bibliographic suggestions. The editorial work on the volume was conducted with the help of Gavrilyuk's graduate students Stephani Atkins, Kyle Sellnow and Ry Siggelkow. Gavrilyuk also wishes to thank his colleagues at the University of St Thomas – Philip Rolnick, Terence Nichols, Peter Feldmeier and David Penchansky – for their valuable comments on the Introduction and other parts of the book. The editors would also like to acknowledge the contributions of Brian Daley, Scot Bontrager, Philip Endean and Derek Neve to the consultation discussions. Mark McInroy, who contributed two chapters to the volume, is also principally responsible for the production of the indexes. Translations are by the contributors unless otherwise stated.
Frontmatter
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 05 December 2011
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- 10 November 2011, pp i-v
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The Spiritual Senses
- Perceiving God in Western Christianity
- Edited by Paul L. Gavrilyuk, Sarah Coakley
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- 05 December 2011
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- 10 November 2011
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Is it possible to see, hear, touch, smell and taste God? How do we understand the biblical promise that the 'pure in heart' will 'see God'? Christian thinkers as diverse as Origen of Alexandria, Bonaventure, Jonathan Edwards and Hans Urs von Balthasar have all approached these questions in distinctive ways by appealing to the concept of the 'spiritual senses'. In focusing on the Christian tradition of the 'spiritual senses', this book discusses how these senses relate to the physical senses and the body, and analyzes their relationship to mind, heart, emotions, will, desire and judgement. The contributors illuminate the different ways in which classic Christian authors have treated this topic, and indicate the epistemological and spiritual import of these understandings. The concept of the 'spiritual senses' is thereby importantly recovered for contemporary theological anthropology and philosophy of religion.
Index of select biblical references
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 05 December 2011
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- 10 November 2011, pp 315-316
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Introduction
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 10 November 2011, pp 1-19
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When a man's senses are perfectly united to God, then what God has said is somehow mysteriously clarified. But where there is no union of this kind, then it is extremely difficult to speak about God.
Christian authors of all ages have used sensory language to express human encounters with the divine. In the Old Testament believers are enjoined to ‘taste and see that the Lord is good’ (Ps 34[33]: 9, 1 Pet 2: 3); the prophets and others ‘hear the word of the Lord’ (Isa 1: 10; Hos 4: 1); the beatitude promises that ‘the pure in heart will see God’ (Mt 5: 8); the apostle Paul speaks of receiving the vision of God ‘face to face’ (1 Cor 13: 12) and beholding ‘the glory of the Lord as in a mirror’ (2 Cor 2: 18); the faithful are said to inhale the ‘sweet aroma of Christ’ (2 Cor 2: 15); and the witnesses of the incarnation speak of ‘touching with [their] own hands’ the Word of Life (1 Jn 1: 1). These biblical passages seem to point to certain features of human cognition that make perception-like contact with God possible. But how precisely should these statements be construed? What implications do these claims have for theological anthropology? Do such statements imply peculiar modes of seeing, hearing, smelling, tasting, and touching divine things?
As might be expected, the claim to have a special form of perception that makes direct human contact with God possible is both epistemologically and metaphysically problematic. While there is a general agreement that humans possess the five physical senses, there is no comparable consensus regarding other modes of perception. Moreover, the claim that God could be perceived by special senses seems to violate notions of divine transcendence and immateriality. After all, when attempting to look at God, one is ‘looking at what cannot be seen’ (cf. 2 Cor 4: 18, Heb 11: 27). As the creator, God is ontologically different from all ordinary objects of perception.
Contributors
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 05 December 2011
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- 10 November 2011, pp ix-xii
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General index
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 05 December 2011
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- 10 November 2011, pp 309-314
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Contents
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 05 December 2011
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- 10 November 2011, pp vii-viii
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Abbreviations
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 05 December 2011
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- 10 November 2011, pp xv-xx
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Chapter 5 - Pseudo-Dionysius the Areopagite
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 10 November 2011, pp 86-103
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Despite a considerable amount of scholarly attention that Dionysian mystical theology garnered in the last century, relatively little had been written about the Areopagite's account of non-physical perception. For example, Karl Rahner's and Hans Urs von Balthasar's historically structured accounts of the doctrine of the spiritual senses treat the works of Origen, Gregory of Nyssa, Evagrius of Pontus, Pseudo-Macarius, Augustine, Diadochus of Photice and Maximus the Confessor, but pass over the Areopagite's contribution in silence. In the second volume of his theological aesthetics Balthasar considers Pseudo-Dionysius's aesthetics at length and briefly mentions the Areopagite's concept of spiritual vision, but does not connect this concept to his earlier extensive discussion of the spiritual senses.
In his lectures read at the Sorbonne in 1945–6, Vladimir Lossky credits Dionysius's mysticism with being a ‘synthesis of all that we have encountered so far in the Fathers of the first five centuries on the subject of the vision of God’. Lossky observes that Dionysius has ‘the doctrine of the spiritual senses’, but says surprisingly little about the content of this doctrine in his lectures or elsewhere. Other scholars likewise acknowledge the presence of the spiritual perception motif in the Corpus Dionysiacum, but do not dwell upon Dionysius's peculiar reworking of this theme at length. The present chapter aims at filling this lacuna.
Select bibliography
- Edited by Paul L. Gavrilyuk, University of St Thomas, Minnesota, Sarah Coakley, University of Cambridge
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- The Spiritual Senses
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- 05 December 2011
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- 10 November 2011, pp 291-308
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Contributors
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. Hackett, Getatchew Haile, Douglas John Hall, Nicholas Hammond, Daphne Hampson, Jehu J. Hanciles, Barry Hankins, Jennifer Haraguchi, Stanley S. Harakas, Anthony John Harding, Conrad L. Harkins, J. William Harmless, Marjory Harper, Amir Harrak, Joel F. Harrington, Mark W. Harris, Susan Ashbrook Harvey, Van A. Harvey, R. Chris Hassel, Jione Havea, Daniel Hawk, Diana L. Hayes, Leslie Hayes, Priscilla Hayner, S. Mark Heim, Simo Heininen, Richard P. Heitzenrater, Eila Helander, David Hempton, Scott H. Hendrix, Jan-Olav Henriksen, Gina Hens-Piazza, Carter Heyward, Nicholas J. Higham, David Hilliard, Norman A. Hjelm, Peter C. Hodgson, Arthur Holder, M. Jan Holton, Dwight N. Hopkins, Ronnie Po-chia Hsia, Po-Ho Huang, James Hudnut-Beumler, Jennifer S. Hughes, Leonard M. Hummel, Mary E. Hunt, Laennec Hurbon, Mark Hutchinson, Susan E. Hylen, Mary Beth Ingham, H. Larry Ingle, Dale T. Irvin, Jon Isaak, Paul John Isaak, Ada María Isasi-Díaz, Hans Raun Iversen, Margaret C. Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. 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- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- Book:
- The Cambridge Dictionary of Christianity
- Published online:
- 05 August 2012
- Print publication:
- 20 September 2010, pp xi-xliv
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The kenotic theology of Sergius Bulgakov
- Paul L. Gavrilyuk
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- Journal:
- Scottish Journal of Theology / Volume 58 / Issue 3 / August 2005
- Published online by Cambridge University Press:
- 10 October 2005, pp. 251-269
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- August 2005
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Bulgakov's comprehensive kenotic theory is a largely neglected aspect of his theology. The article situates Bulgakov's kenoticism in the context of nineteenth–twentieth century European and Russian theology. For Bulgakov kenosis was a feature not only of the divine incarnation, but also of creation and of the inner life of the Trinity. Bulgakov distinguishes between different aspects of the divine kenosis: the suffering of compassionate and sacrificial love; the restraint of omnipotence, omniscience and other perfections; the descent into the world of temporality and becoming; the acceptance of human emotions and suffering; the identification with sinful humanity; and ultimately the experience of Godforsakenness in the incarnation. God freely limits his actions in the world by time and space. According to Bulgakov, God always acts by persuasion and never by compulsion. Incarnation for Bulgakov is a kenotic act par excellence. Critically appropriating the ideas of Thomasius and Hegel, Bulgakov argues that in the incarnation the Word retains his divine nature, but divests himself of his glory. This entails that the Son empties himself of his foreknowledge, and becomes temporarily subordinate to the Father and the Holy Spirit. The Son's kenosis is matched by that of the Holy Spirit, who restricts his power in communicating his gifts to the world.