By Christoph Schneider, Adrian Pabst
This e-book provides the 1st debate among the Anglo-Catholic circulation Radical Orthodoxy and jap Orthodox theologians. major overseas students provide new insights and reflections on quite a lot of modern concerns from a in particular theological and philosophical standpoint. the traditional inspiration of divine knowledge (Sophia) serves as a typical element of reference during this come upon. either Radical and japanese Orthodoxy agree that the transfiguration of the realm throughout the be aware is on the very centre of the Christian religion. The e-book explores how this strategy of transformation should be envisaged in regards to epistemological, ontological, aesthetical, ecclesiological and political questions. individuals to this quantity contain Rowan Williams, John Milbank, Antoine Arjakovsky, Michael Northcott, Nicholas Loudovikos, Andrew Louth and Catherine Pickstock.
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Extra resources for Encounter Between Eastern Orthodoxy and Radical Orthodoxy
292–354. 53 ������������������ Geoffrey H osking, Rulers and Victims. The Russians in the Soviet Union (C ambridge, MA, 2006), pp. 3���� –��� 35. 51 18 Encounter Between Eastern Orthodoxy and Radical Orthodoxy E astern O rthodoxy: A Challenge for R adical O rthodoxy Radical Orthodoxy has variously been accused of elevating philosophy over theology and reason over faith in a dubious attempt to resurrect the medieval project of natural theology and knowledge of God by reason alone. This, so the argument goes, has led the ‘radical orthodox’ movement to privilege ancient philosophy at the expense of biblical revelation and to dismiss the important legacy of Protestant theologians in favour of Catholic thought, especially the works of nouvelle théologie.
Either it divides general from highest being and therefore posits an unwarranted separation of ontology from theology. Or else it conflates general and highest being and therefore commits the idolatry of ontotheology – a univocal account of being that forgets and denies the ontological difference between Creator and creation. Moreover, does not ontology, already in its original Aristotelian guise, suggest an excessive focus on causality at the expense of gift and givenness – crucial insights which the Christian tradition owes largely to D ionysius the Areopagite?
But this could not stop the development of national Churches, which had already started in the 1830s. In Greece, an autocephalous Church was established in 1833, shortly after the foundation of a new Greek state, which followed the uprising against Ottoman rule. Bulgaria and Romania, too, adopted the model of ‘national autocephaly’ and in the twentieth century Albania and Macedonia followed suit. The situation in Russia is rather different. The Orthodox Church in Russia already gained autocephaly in the sixteenth century.