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Author Topic: Orthodoxy by Paul Evdokimov  (Read 4650 times) Average Rating: 0
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bsfweb
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« on: June 28, 2011, 11:38:13 AM »

Would avid readers on orthodox christianity be interested in this recently published book 'Orthodoxy' by Paul Evdokimov, New City Books, London.

Some readers may have read the French version, but it is now available for the first time in English.

Described by Oliver Clement as a 'masterpiece of synthesis', this important book by the highly-esteemed Paul Evdokimov, offers a unique presentation of the Orthodox faith.

The author starts with a historical introduction and moves on through anthropology, ecclesiology and the faith of the Church, to the Church at Prayer and the Last Things.

Its publication for the first time in English makes it possible for a whole new readership to understand the world of Orthodoxy, benefiting from the author's wisdom and insight into this ancient and fascinating Christian tradition.
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« Reply #1 on: June 28, 2011, 03:52:41 PM »

You a 'bot?

Btw.
http://books.google.com/books?id=AkRhkwChdZsC&printsec=frontcover&dq=Evdokimov&hl=en&ei=-xsKTuuoDYilsQKq1oG1AQ&sa=X&oi=book_result&ct=result&resnum=7&ved=0CE4Q6AEwBg#v=onepage&q&f=false
http://books.google.com/books?id=fW8CAAAAMAAJ&dq=editions:fW8CAAAAMAAJ
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« Reply #2 on: June 28, 2011, 04:23:53 PM »

What? 1979 can count as "recently published"-if you live in a Twilight Zone episode  laugh.

If I may ask, it seems like some Orthodox dislike Evdokimov. How come?
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« Reply #3 on: June 28, 2011, 05:01:06 PM »

What? 1979 can count as "recently published"-if you live in a Twilight Zone episode  laugh.
The translation is recent.  The French is from 1979, which oddly enough is nine years after his death.
If I may ask, it seems like some Orthodox dislike Evdokimov. How come?
One specific thing was he affirmed marriage as an estate created by God, and not a consulaton for those not called to monasticism. Some didn't like that.
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« Reply #4 on: June 28, 2011, 05:17:49 PM »

The translation is recent.  The French is from 1979, which oddly enough is nine years after his death.
Oh. Ok. I misread the publisher's info.

One specific thing was he affirmed marriage as an estate created by God, and not a consulaton for those not called to monasticism. Some didn't like that.
Ah.
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« Reply #5 on: June 29, 2011, 05:37:26 AM »

Thanks for the feedback - its is certainly helpful to gauge reaction, though it would be more productive and help foster more learning if there were quotes from other perhaps other respected publications on Orthodoxy.

I was hoping for feedback from some of those who might have read it, either the original French translation or the recently published English version, but there is still time.

I have not read the book myself, yet, but I do read a lot and it is on my list.

However I know New City Books, London, the publishers well. They specialise in Christian spirituality, fathers of the Church etc. and reject all but the finest books. I have many of their books, more recently 'Fasting' by an excellent Greek (I think) scholar, Dag Tessore who specialised in biblical and patristic studies. He has written widely on a number of topics, including war and the spirituality of arms in Christianity and Islam. He explains the austere time-frames and dietary restrictions for fasting in the early church and similar practices still followed in the Orthodox churches. He lives in Greece.

Hope this is of some interest.
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pensateomnia
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« Reply #6 on: June 29, 2011, 12:46:19 PM »

If I may ask, it seems like some Orthodox dislike Evdokimov. How come?

For the same reasons that some (many?) Orthodox dislike the majority of famous writers from the Russian Silver Age and their emigre protégés.

Evdokimov in particular is known for his speculative ideas about gender and anthropology (e.g. identifying womanhood with the Holy Spirit), and, like everyone in the Russian school except for Florovsky, relying too heavily on a theology of person over and against nature, resulting in an anemic teleology. That's just the tip of the iceberg, really. But it's a fundamental problem in modern Orthodox theology since Soloviev, who casts a long, long shadow.
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« Reply #7 on: June 29, 2011, 02:28:42 PM »

If I may ask, it seems like some Orthodox dislike Evdokimov. How come?

For the same reasons that some (many?) Orthodox dislike the majority of famous writers from the Russian Silver Age and their emigre protégés.

Evdokimov in particular is known for his speculative ideas about gender and anthropology (e.g. identifying womanhood with the Holy Spirit)
Woman and the salvation of the world: a Christian anthropology on the charisms of Women By Paul Evdokimov
http://books.google.com/books?id=7MolZ_QDeaUC&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false
He does process out of the side of the Father, as Eve processed out of the side of Adam. I'm trying to remember what Fathers noted that (for one St. Athanasius IIRC).

And in Our Lord's native Semitic, Spirit is feminine, not neuter.

and, like everyone in the Russian school except for Florovsky, relying too heavily on a theology of person over and against nature, resulting in an anemic teleology.
Like Met. Zizoulas?
Being as communion: studies in personhood and the church By Jean Zizioulas
http://books.google.com/books?id=l4yaKM9SRQ8C&pg=PA106&dq=Being+as+communion+person&hl=en&ei=7G0LTq--JcqEsgK7i6GlAQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCoQ6AEwAA#v=onepage&q=Being%20as%20communion%20person&f=false
His Eminence seems to do better here than he did at Ravenna.

How does a theology of person over nature (what exactly do you mean by that?) result in anemic teleology?


That's just the tip of the iceberg, really. But it's a fundamental problem in modern Orthodox theology since Soloviev, who casts a long, long shadow.
What exactly is that "fundamental problem"?
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Question a friend, perhaps he did not do it; but if he did anything so that he may do it no more.
A hasty quarrel kindles fire,
and urgent strife sheds blood.
If you blow on a spark, it will glow;
if you spit on it, it will be put out;
                           and both come out of your mouth
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« Reply #8 on: June 29, 2011, 02:56:56 PM »

Like Met. Zizoulas?

Yes.


How does a theology of person over nature (what exactly do you mean by that?) result in anemic teleology?

I could have chosen other important categories -- e.g. divine revelation as event -- but I thought you in particular would like teleology, since it ultimately influences ethics.


What exactly is that "fundamental problem"?

See the writings of Fr George Florovsky, Fr Andrew Louth, and Fr Nikolaos Loudovikos for answers. TF Torrance also has a lot to say on issues of ontology and teleology. Can't say more because this work (not my own) will be published and don't want to steal any thunder.
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