The Challenge of Our Time – Fr. George Florovsky. The great Russian bishop of the last century, Theophanes “The Recluse” (d. ), in one of his pastoral. Candidate, University of Oxford, UK speaks on “George Florovsky and Christian Hellenism.” Read about the seminar on the St. Vladimir’s. Fr. George Florovsky Resource Page. About Georges Vasilievich Florovsky: Philosopher of the Orthodox World (1 of 8) · Georges Vasilievich.

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Indeed, it is a daring word. Theophanes began every day with the Divine Liturgy, which he celebrated alone in his tiny domestic chapel, and he would use the inspiration of the daily communion for his scholarly and pastoral work. What is the basic character of Christian existence?

George Florovsky and Christian Hellenism

If one does not accept it, he argued, then it would be impossible to discern clearly between the ‘generation’ of the Son and ‘creation’ of the world, both being the acts of substance, and this would lead to utter confusion in the Trinitarian doctrine. In his retirement, as a “recluse,” he was more influential than he could ever have been as administrator of a worldly diocese.

Indeed, we appeal to the Apostles, and not just to an abstract ‘Apostolicity. He wanted to equip them with spiritual weapons for their Christian struggle.

The Challenge of Our Time – Fr. George Florovsky

Temple, Church or Cathedral – Pictured above is St. Energies ‘proceed’ from God and manifest His own Being.

Another dimension was added to our understanding of the Church when the Paris-based Archimandrite Nicolas Afanassieff,looked back into the sources to the post-apostolic fathers, to St Ignatius of Antioch and St Irenaeus, georve formulated “eucharistic ecclesiology”.

Indeed, it was also an age of spiritual renewal. He required from all Christians — from clergy first of all — a thorough knowledge and understanding of our Holy Faith, which alone could save our life from unhealthy sentimentalism and imagination.

Inhe founded New Creation Bellringing, a consultation service that assists A Florovsky’s oversight of the development of the theological curriculum led to the Board of Regents of the University of the State of New York granting the Seminary an Absolute Charter in Since Vatican II, there have been several examples which show that the last two popes were very conscious that they were bound in their decisions to obey Tradition.


It is a real danger. In this sense, we are bound to say, ‘the Age of the Fathers’ still continues in ‘the Worshipping Church. For the same reason these formulas can gforge be taken ‘abstractly’, that is, out of total context of belief. Only the word theosis can render adequately the uniqueness of the promise and offer.

The dates recorded above are the dates of publication in the collected works, not the date of original publications. During the flogovsky he undertook extensive research in European libraries and published in Russian valuable patristic studies, such as his book on ‘Eastern fathers of the fourth century’ and ‘The Byzantine fathers fifth to eighth centuries’ Only in this way can our theology be reintegrated into the fullness of our Christian existence.

Yet a changed historical perspective, Florovsky held, might also reveal a wider acceptable consensus.

Now, in fact, S. One of his most prominent critics was Nikolai Berdyaev. Gregory presupposes the action of the Personal God.

Georges Florovsky – Wikipedia

If diversity and unity are both essential to the Church, then pope and bishops must act in partnership; and we see in the synods on the family how Pope Francis is trying to set up georye adequate infrastructure to do justice to both aspects of church governance.

And this is much more than just a ‘moral’ communion, and much more than just a human perfection.

It would suffice to quote this pathetic passage of his: In the age of theological strife and incessant debates, the great Cappadocian Fathers formally protested against the use of dialectics, of Aristotelian syllogisms’, and endeavoured to refer theology back to the vision of faith. He resigned his diocese and retired to a monastery, because he felt that he could do much more service to the Church by writing books than by administering a bishopric. It is not enough to learn by rote some florovsyk answers.

What we have seen and have heard we announce to you. And it is currently assumed that their authority depends upon their ‘antiquity’, upon their comparative nearness to the ‘Primitive, Church’, to the initial ‘Age’ of the Church. The term is rather offensive for the modern ear.


Indeed, there was no decrease of ‘authority’; and no decrease in the immediacy of spiritual competence and knowledge, in the course of Christian history. But he is promised and granted, in Christ Jesus, the Word made man, an intimate sharing in what is Divine: Irenaeus, is grounded in, and guaranteed by, that charisma veritatis certum, which has been deposited from the very beginning in the Church and preserved in the uninterrupted succession of Apostolic ministry: The meaning of the word is, however, simple and lucid.

Should we not rather regard all these distinctions as merely logical conjectures, necessary for us, but ultimately without any ontological significance? What the Russian Church most needed, he said, was “a band of firebrands,” which would set the world on fire. Despite not having earned an academic degree in theology apart from several honorary degrees he was awarded laterFlorovsky would spend the rest of his life teaching at theological institutions.

Thus, each local eucharistic community is, as body of Christ, a manifestation of the universal Church, and the bishop, or a priest in the name of a bishop, in presiding over the Mass in a local assembly, is presiding over an act of the universal Church.

He in no sense is necessitated to do what He does. How can even this intercourse be compatible with the Divine Transcendence? In this connection we may regard S. Florovsky followed Vatican II with positive interest, noting a return to ancient tradition and more conciliar structures. Irenaeus to elaborate his own conception of Tradition. In this newly sought Orthodox synthesis, the centuries-old experience of the Catholic West must be studied and diagnosed by Orthodox theology with greater care and sympathy than has been the case up to now… The Orthodox theologian must also offer his own testimony to this world—a testimony arising from the inner memory of the Church—and resolve the question with his historical findings.