“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html

“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html How to bring the life and activities of theological students to the Church? They should arouse religious and theological independence in them ... Now, let the guardians of the church, instead of scolding the academy, its professors and students, instead of intensely searching for heresies in their writings and misconduct in their behavior, indicate ways to introduce this condition ... But life is not studied in a theological school! On the contrary, young people, already separated from their estates by life, are even more clogged from it by seminary pedagogy. Naturally, it’s not life’s fighters, zealots of truth, but dry theorists, artificially raised resonators who will leave the school: should they be given the message of life, heal the brokenhearted, release the tormented to freedom! ”(Rev. Anthony Khrapovitsky) ... True, these words were spoken a little later, in 1896, but they could have been spoken earlier ... Here, pastoral jealousy is sharply confronted and diverges from official and official unbelief ... Since the mid-80s, this pastoral awakening, the renewal of the pastoral ideal has already been very noticeable ... This was most evident in the St. Petersburg Academy when Yanyshev was replaced as rector by Arseniy Bryantsev, vposl. Archbishop of Kharkov. The Academy Inspector was transferred from Kazan, then still Archimandrite, Anthony Vadkovsky (1846-1912), afterwards. Metropolitan of St. Petersburg. He was a man of great cordial sympathy and benevolence. Around him there is a circle of zealots of a monastic feat, the so-called. “Squad.” After a twenty-year hiatus, tonsure again begins in the student community. The ascetic ideal at the same time internally merges with the pastoral vocation, this was a new feature.

“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html We perceive every thing The sharp mind of France, And the somber genius of the Germans. [The Scythians] This gift of being a sonorous and universal echo is, all in all, fatal and ambiguous, since sensitiveness and lively reactions make the concentration of the spirit very difficult. By roaming freely through ages and cultures, man runs the risk of not finding himself. The soul is unsettled and becomes lost under wave after wave of impressions and historical experiences. The soul seems to have lost the capacity for returning into itself, attracted and distracted as it is by too many things, which detain it elsewhere. Thus it acquires nomadic habits, it gets used to living in ruins or in encampments. The Russian soul is oblivious of its ancestry. It is customary to quote its propensity for dreaming, its feminine suppleness. Now this is not false. But the trouble does not derive from the fact that the fundamental element, plastic and highly fusible, of the Russian people, was not reinforced nor armored with "logoi," that it did not crystallize into cultural action. There is no way of measuring or exhaustively explaining the Russian temptation merely by naturalistically contrasting "nature" with "culture." This temptation arises from within the culture itself. Generally speaking, the "popular soul" is less a biological quantity than a historical, created value. It is made and it grows through history. The Russian "element" is by no means an "innate reaction to its being," the natural, inborn "original chaos," which does not bear any fruit yet, which the light of the spirit has not yet brightened and enlightened. It is rather the new secondary chaos, that of sin and disintegration, of the fall, the revolt, the hardening of a darkened and blinded soul. The Russian soul is not stricken by original sin only, it is not poisoned only by an inherent Dionysiac strain. More than that, it bears the burden of its historic sins, whether conscious or unconscious: "A dismal swamp of shameful thoughts wells up within us. . ." The true cause of this evil lies not in the fluidity of the primordial element of the people, but rather in the infidelity and the fickleness of its love. Only love is the true fora for synthesis and unity, and the Russian soul has not been steady and devoted in this ultimate love. Too often was it swayed through mystical unstableness. Russians have become far too much used to suffer at fatal crossroads or at the parting of ways, "not daring to carry the scepter of the Beast nor the light burden of Christ. . ." The Russian soul feels even passionately drawn toward such crossings. It does not have the steadfastness necessary for choice, nor the willpower for taking responsibilities. It appears, in some undefinable way, too "artistic," too loose-jointed. It expands, it extends, it languishes, lets itself be overcome as ensnared by a charm. But being under a spell is net synonymous with being in love, not any more than amorous friendship or infatuation are synonymous with love. Only sacrificial love, voluntary love, makes one strong, not the fits of passion, or the mediumnistic attraction of a secret affinity. Now the Russian soul lacked precisely that spirit of sacrifice and self-denial in the presence of Truth, of the ultimate humility in loving. It divides itself and meanders through its attachments. Logical conscience, being sincerity and responsibility in the act of knowing, wakes up late in the Russian soul.

Michael Plekon's Tradition Alive presents a collection of essays highlighting not only the vibrant tradition of 20th century Eastern Orthodox thought, but also the necessity of its inclusion in the theological canon constructed mainly by Western Christian thinkers. Ranging from the thought of the first generation of Russian ZmigrZs to contemporary Eastern Orthodox theologians, the essays in Tradition Alive point toward a positive theology that is convinced of the immanence of the holy spirit despite a world torn apart by revolution, violence, and despair. The contributors profess their faith in the transforming presence of Christ and the divine dimensions of the church by looking to the meaning and power of tradition in the practices of Eastern Orthodox Christianity. By focusing on the Orthodox Church's ecclesial and liturgical character, the authors emphasize the living character of the Christian tradition. With many contributions difficult, if not impossible, to access until now, Tradition Alive presents a brave and distinctive effort to enliven Western theology by looking to the theology of the East.

“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html Table of Contents Nikolai Talberg. 3 Volume 1. 4 Volume 2. 4 HISTORY OF THE RUSSIAN CHURCH.. 4 Volume 2. 1801-1908. 4 NIKOLAI TALBERG.. 6 Nikolai Talberg. 7 HISTORY OF THE CHURCH.. 7 APOSTOLIC AGE. 7 Conditions that Favored the Spread of the Church. 7 First Decades after the Ascension of the Lord. 14 Apostolic Cathedral in Jerusalem. 17 Further Works of Ap. Paul. 18 Proceedings of Ap. Peter and other Apostles. 21 FIRST THREE CENTURIES. 25 Spread of the Church in the First Two Centuries of Christianity. 25 The Persecution of the Church by the Jews. 26 Persecution by the Gentiles. 27 Persecution of Christians by the Emperors. 28 Holy Martyrs. 36 Edict of Constantine the Great. 46 EARLY CHRISTIAN WRITING. FALSE TEACHINGS. 48 Attacks on Christians by Scientists and Philosophers. Church Life. 48 Christian Apologists. 49 Sources of the Doctrine of the Church. 52 Canon of Holy Books and Holy Tradition. 53 A summary of Church Doctrine in Symbols. 55 Private Dogmas, Revealed by the Holy Church. 56 The Origin of Heresies and False Doctrines. 58 Heretics Judaizers. 59 Gnosticism. 63 Manichaeism. 68 Heresy of the Antitrinitarians. 72 Montanism. 75 Chiliasm. 77 Apostolic Men. 78 Theological Science after the Apostolic Age. 81 CHURCH LIFE. 90 Organization and Management of the Church. 90 Church Positions. 94 Election and Consecration of Clerics. 95 The Position of the Clergy in the First Centuries. 97 Relationships between Local Churches. 100 Disputes about the Celebration of Easter. 102 Execution of the Sacraments. 104 Disputes about the Baptism of Heretics. 109 Church Discipline. Splits. 110 Purity of Life of Christians of the First Centuries. 113 Christian Customs. 118 THE ERA OF CONSTANTINE THE GREAT AND HIS SUCCESSORS . 120 The Position of the Church under Constantine the Great and his successors. 120 Church under Julian the Apostate. 123 Church under Subsequent Emperors. 127 The Spread of the Church outside the Empire. 130 In Europe. 134 Efforts to Defend Falling Paganism. 144 The Troubles of the Church. 146 THE ERA OF THE ECUMENICAL COUNCILS. 150 A General Look at the Nature of Heresies of the 4th-8th Centuries. 150 First Ecumenical Council. 150 Second Ecumenical Council. 158 Third Ecumenical Council. 159 History of Nestorianism after the Council. 169 Fourth Ecumenical Council. 170 Monophysite Heresy after the Council. 174 Fifth Ecumenical Council. 179 The Persistence of the Monophysites and their Sects. 183 Sixth Ecumenical Council. 185 Iconoclastic Heresy and the Seventh Ecumenical Council. 189 Continuation of the Iconoclastic Heresy. 195 Filioque. 197 Euchites (Messalians). 199 Paulician heresy. 202 SPIRITUAL ENLIGHTENMENT 4TH-10TH CENTURIES. 205 Spiritual enlightenment in the second period. 205 Theological Schools in the East in the 4th and 5th Centuries. 206 Great Saints of the Eastern Church. 220 Spiritual Enlightenment in the West in the 4th and 5th Centuries. 222 Spiritual Enlightenment in the 6th-8th Centuries. 228 Spiritual Enlightenment in the East in the 9th and 10th Centuries. 235 Spiritual Enlightenment in the West in the 9th and 10th Centuries. 238 CHURCH ADMINISTRATION. 241 Relations between Church and State in the 4th-11th centuries. 241 Church Hierarchy. 246 Increase in Church Positions. 250 Church Administration. 251 Rise of the Patriarch of Constantinople. 255 Ecumenical Government and Church Legislation. 258 Papal Claims to Headship in the Church. 261 WORSHIP AND MONASTICISM. 269 Places of Public Worship. 269 Liturgical Times, Holidays and Fasts. 270 Liturgical Actions and Ceremonies. 273 Repentant Discipline and the Split of the Donatists. 276 Christian Life in General. 278 Monastic Life in the East. 281 Volume II 289 CHURCH IN THE WEST. 289 Features of Worship in the Western Church. 289 Monasticism in the West. 290 Christian Life in the Western Church in the 9th-10th Centuries. 293 FALL OF THE CHURCH IN THE WEST. 296 Causes that Prepared the Division of the Churches. 296 The Beginning of the Division. 297 The Final Division of the Churches in the 11th Century. 303 Reducing the Limits of the Greek-Eastern Church. 305 Attempts to Unite the Churches. 311 THE POSITION OF THE CHURCH IN THE EAST. 323 Patriarchal Administration. 323 The Relationship of Emperors to Patriarchs. 324 The Property of Churches, the Maintenance of the Clergy. 326 The State of Enlightenment under the Comneni and Palaiologoi. 328 Church Writers in the Comnenos Age. 329 Writers in the Age of Palaiologos. 331 Bogomil heresy. 333 Disputes of Varlaamites and Palamites. 337 The State of Worship. 338 The State of the Christian Life. 341 ROMAN CATHOLIC CHURCH. 344 Missionary Activity of the Latins. 344 Papacy and monasticism. 345 The struggle of popes with sovereigns for independence in church affairs. 345 The struggle of popes with sovereigns. 350 The Decline of Papal Power. 353 Attempts to Limit Papal Power. 357 Western Monasticism in the 10th and 11th centuries. 362 Monastic orders . 362 Spiritual and Knightly Orders. 365 Liturgical Innovations in the Roman Catholic Church. 367 Religious Life in the Roman Catholic Church. 368 HERESIES AND SECTS IN THE WEST. 373 Theological trends in the West. 373 New Dogma in the Roman Church. 375 Sects in the Roman Church in the 11th-15th Centuries. 378 REFORMATION. 382 General Dissatisfaction with the Roman Church. 382 Wyclef. 383 John Huss. 384 Savonarola. 388 Reform Movements in Germany. Lutheranism. 392 Further History of the Reformation in Germany. 395 Spread of Lutheranism in Europe. 398 Reformation in Switzerland. 400 Ulrich Zwingli. 400 Calvin. 401 Spread of Calvinism. 403 France. 403 Netherlands. 405 Scotland. 406 Protestant Sects before the Peace of Westphalia. 407 Anglican Church. 410 The Roman Church in the fight against Protestantism. 413 Trent Cathedral. 413 Jesuit Order. 417 Other Catholic Orders. 422 STATE OF PROTESTANT SOCIETIES. 423 Relations between Catholics and Protestants. 423 Protestant Missions among the Gentiles and Bible Societies. 425 Disunity in Protestant Societies. 425 New Protestant Sects. 427 ORTHODOX EAST. 433 The External State of the Church under the Turkish Yoke. 433 The Attitude of the Turkish Government towards the Church in the 19th Century. 439 Greek Struggle for Independence. 442 Foundation of an Independent Hellenic Church. 445 Russia's Participation in the Fate of Eastern Christians. 447 Hierarchy and Church Government 450 The Struggle for the Patriarchal Title. 454 Remarkable Patriarchs before Samuel I. 457 Patriarch Samuil I and His Reforms. 460 Hierarchy after Patriarch Samuel I. 462 The later State of the Church of Constantinople. 463 Other Eastern Patriarchates. 465 Spiritual Enlightenment. 471 Protection of Orthodoxy from Protestantism. 474 CHURCH POLICY OF ROMAN CATHOLICISM. 477 Protection of the Orthodox from Latin Propaganda. 477 The Attempts of the Latins to Take Possession of the Holy Places in Palestine. 480 New Attempts by the Popes in Favor of the Union. 482 Relations Between the Papacy and the Catholic States. 484 Religious Trends in the Roman Church. 489 New Dogma in the Roman Church. 496 Old Catholics. 498 ORTHODOX CHURCHES. 502 Attempts of the Anglican Church to Unite with the Orthodox. 502 Councils that Defended Orthodoxy from Latins and Protestants. 504 Famous Writers of the Greco-Eastern Church. 505 The State of Worship. 508 The State of the Christian Life. 510 Bulgarian Church. 511 Church in the Serbian Kingdom. 517 Orthodox Church in Bosnia and Herzegovina. 521 Orthodox Church in Montenegro. 521 Orthodox Church in Austria-Hungary. 523 HISTORY OF THE RUSSIAN CHURCH.. 527 Volume 2. 1801-1908. 527 THE GROWTH OF CHURCH LIFE. 527 The Reign of Emperor Alexander I. 527 Reign of Emperor Nicholas I. (1825-1855) 538 Reign of Emperor Alexander II. (1855-1881). 544 Reign of Emperor Alexander III. (1881-1894). 551 Reign of Emperor Nicholas II. 555 Diocesan administration. Clergy. 564 The Spread of Faith. 566 Missionary work in the Kazan diocese and neighboring areas. 566 Missionary work among the Kalmyks, Kirghiz and Samoyeds. 568 Missionary work in Siberia. 569 Missionary work in China. 577 Missionary work in Japan. 578 Restoration of Orthodoxy in the Caucasus. 580 Georgian church. 581 Orthodox missionary society. 582 Missionary conventions. 583 Jesuit propaganda. Uniates and their reunification. 583 Orthodoxy in the Baltic Region and in Finland. Relations with non-Christians in England and the USA. 590 Spiritual Enlightenment. 598 Representatives of Spiritual Science and Preaching. 602 Bible Society. Translation of the Bible into Russian. 618 Influences and Phenomena Alien to Orthodoxy; Opposition to them. 626 Worshipers and Pilgrims, Imperial Palestinian Society. 634 The State of the Religious Education of the People. 637 Sects. 640 Old Believers and Unity. 644 Glorification of Saints, New Holidays, Temples, Iconography. 652 Church Singing. 667 Church Government before the Restoration of the Patriarchate. 682 Monasteries, Ascetics. 685

The Metaphysics of Night acknowledges a post-secular philosophy, one that puts philosophy into serious dialogue with religion, rather than considering religion a thing of the past. Matthew Del Nevo deals with the cultural unconscious, inseparable from religious consciousness, and draws on psychoanalysis and literature as well as philosophy. The metaphysics of the night is Del Nevo's metaphor for the deep and mysterious expanse of the soul. Philosophically, the book is critical of Enlightenment presumptions about knowledge and truth and overly spiritualizing tendencies in religion. Its critical edge cuts against materialist and historicist tendencies in the humanities and abstract intellectualism in philosophy. Arguing for strong aesthetic values, Del Nevo defends and explains soul and soulful experience, the creation of depth, the ineffable, real presence, beauty, and saving words, noting that the sources of all these are in us, but often are blocked. Each of the five parts of this book testify to what the author notes may be forgotten, but which ought not to be forgotten. It is necessary for life as socially, religiously, and educationally instituted within culture and as constitutive for culture. Del Nevo deals with sensibility as a form of wisdom and instinct that is not cognitive or knowledge/information based. He argues for a shift of emphasis in culture from intellect to intuition. This well-written work, filled with Catholic, philosophic, and artistic thought will be of interest to all philosophers, theologians, and students of culture.

“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html This book examines in detail the traditional teaching of the Orthodox Church about the various stages of the posthumous life of the soul. The famous Orthodox French theologian Jean-Claude Larchet tried to present in as much detail as possible the Orthodox doctrine of death and resurrection and to make due clarifications to the controversial issues discussed with representatives of other Christian denominations (about purgatory, prayer for the dead and for the veneration of saints) or in the bosom of Russian theology itself (about apocatastasis or aerial ordeals).

Profound writings by one of the twentieth century's greatest polymaths "Perhaps the most remarkable person devoured by the Gulag" is how Alexandr Solzhenitsyn described Pavel Florensky, a Russian Orthodox mathematician, scientist, linguist, art historian, philosopher, theologian, and priest who was martyred during the Bolshevik purges of the 1930s. This volume contains eight important religious works written by Florensky in the first decade of the twentieth century, now translated into English—most of them for the first time. Splendidly interweaving religious, scientific, and literary themes, these essays showcase the diversity of Florensky's broad learning and interests. Including reflections on the sacraments and explorations of Russian monastic culture, the volume concludes with "The Salt of the Earth," arguably Florensky's most spiritually moving work.

The long period from the Renaissance to the nineteenth century supplied numerous sources for Kierkegaard's thought in any number of different fields. The present, rather heterogeneous volume covers the long period from the birth of Savonarola in 1452 through the beginning of the nineteenth century and into Kierkegaard's own time. The Danish thinker read authors representing vastly different traditions and time periods. Moreover, he also read a diverse range of genres. His interests concerned not just philosophy, theology and literature but also drama and music. The present volume consists of three tomes that are intended to cover Kierkegaard's sources in these different fields of thought. Tome II is dedicated to the wealth of theological and religious sources from the beginning of the Reformation to Kierkegaard's own day. It examines Kierkegaard's relations to some of the key figures of the Reformation period, from the Lutheran, Reformed and Catholic traditions. It thus explores Kierkegaard's reception of theologians and spiritual authors of various denominations, most of whom are known to history primarily for their exposition of practical spirituality rather than theological doctrine. Several of the figures investigated here are connected to the Protestant tradition of Pietism that Kierkegaard was familiar with from a very early stage. The main figures in this context include the "forefather" of Pietism Johann Arndt, the Reformed writer Gerhard Tersteegen, and the Danish author Hans Adolph Brorson. With regard to Catholicism, Kierkegaard was familiar with several popular figures of Catholic humanism, Post-Tridentine theology and Baroque spirituality, such as François Fénelon, Ludwig Blosius and Abraham a Sancta Clara. He was also able to find inspiration in highly controversial and original figures of the Renaissance and the early Modern period, such as Girolamo Savonarola or Jacob Böhme, the latter of whom was at the time an en vogue topic among trendsetting philosophers and theologians such as Hegel, Franz von Baader, Schelling and Hans Lassen Martensen.

Unparalled in its poetry, richness, and religious and historical significance, the Hebrew Bible has been the site and center of countless commentaries, perhaps none as unique as Thinking Biblically. This remarkable collaboration sets the words of a distinguished biblical scholar, André LaCocque, and those of a leading philosopher, Paul Ricoeur, in dialogue around six crucial passages from the Old Testament: the story of Adam and Eve; the commandment "thou shalt not kill"; the valley of dry bones passage from Ezekiel; Psalm 22; the Song of Songs; and the naming of God in Exodus 3:14. Commenting on these texts, LaCocque and Ricoeur provide a wealth of new insights into the meaning of the different genres of the Old Testament as these made their way into and were transformed by the New Testament. LaCocque's commentaries employ a historical-critical method that takes into account archaeological, philological, and historical research. LaCocque includes in his essays historical information about the dynamic tradition of reading scripture, opening his exegesis to developments and enrichments subsequent to the production of the original literary text. Ricoeur also takes into account the relation between the texts and the historical communities that read and interpreted them, but he broadens his scope to include philosophical speculation. His commentaries highlight the metaphorical structure of the passages and how they have served as catalysts for philosophical thinking from the Greeks to the modern age. This extraordinary literary and historical venture reads the Bible through two different but complementary lenses, revealing the familiar texts as vibrant, philosophically consequential, and unceasingly absorbing.