[co-editor] Sergii Bulgakov. The Apocalypse of John. An Essay in Dogmatic Interpretation. Münster 2019 (original) (raw)
Sergij Bulgakov: The Apocalypse of John. An Essai in Dogmatic Interpretation. Translated by Mike Whitton, revised by Michael Miller. Edited by Barbara Hallensleben und Regula M. Zwahlen (= Epiphania 12). Münster: Aschendorff Verlag, 2019. The Russian Orthodox theologian Fr. Sergii Bulgakov’s final work, The Apocalypse of John, is more than an epilogue to his major systematic trilogy, On God-humanity. Published posthumously in 1948, this commentary on the final book of the New Testament can be considered the conclusion of his work as a whole. Written “in the face of the very apocalypse of life” during the Second World War, Bulgakov’s commentary is not focused on trepidation before final judgement, but reflects deeply on the possibility of hope in the midst of the tragedy of human history, and joy at the prospects of God's final triumph, the transfiguration of creation: it is ‘the divine story of the victory of the Lamb’. Fr. Sergii Bulgakov (1871-1944), expelled from Russia in 1922, was professor of dogmatic theology and dean at the St Sergius Orthodox Theological Institute in Paris. In addition to Bulgakov’s commentary, this edition contains photographs of the frescoes by Sister Joanna (Reitlinger; 1898-1988) produced between 1946 and 1948 for the ecumenical chapel of the Fellowship of St Alban and St Sergius in London. They were inspired by and dedicated to her spiritual father, Sergii Bulgakov."
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By analogy to Kant’s question ‘how is knowledge possible?’, Sergei Bulgakov was driven by the following questions: how are history, economy, art, and religion possible? Bulgakov explored the ‘truths’ of modern thought—human dignity (humanism), human dependence on the material world (materialism), social equality (socialism), and striving for a better future (idealism)—that became the cornerstones of his religious worldview. In Vladimir Soloviev’s footsteps, Bulgakov developed a ‘synthetic philosophy’ that would reconcile faith and reason, metaphysics and science, and motivate Christians to engage in politics in order to build just societies. With a focus on the interplay of social and economic teachings with religious movements, his early works contribute to ‘post-secular’ reflections on the crucial role of religion in societies. The paradigm of the ‘return of the prodigal son’ motivated both Bulgakov’s personal and intellectual development: in his view, the radical departure from God in the age of modernity is an important, if not necessary step on humanity’s way back to its Father’s house, and faith is a double-sided God–human act of human religious thirst and God’s response. Thus, Bulgakov’s early works dwell on culture and history as God–human synergy within the framework of the concept of Sophia. The latter is Bulgakov’s answer to the question as to how God’s revelation, divine-human cre ativity, and the world’s salvation are possible.
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This dissertation examines the role of the Mother of God in Sergius Bulgakov's Sophiology. It places Bulgakov's Mariology within the contexts of the Russian Religious Renaissance and Russian Sophiology. With respect to Russian Sophiology, Bulgakov systematically develops the insights on Mary proffered by Vladimir Solov'ev and Pavel Florensky. I demonstrate that his The Burning Bush (1926) should be seen as the fullest development of Sophianic Mariology initiated by Solov'ev. The influence of the Russian Religious Renaissance is evident in his emphasis on sexuality. Bulgakov incorporates the popular theory from this movement that each person 1 Rowan Williams observed in his book, Sergii Bulgakov: Towards a Russian Political Theology, that no secondary source has yet adequately treated Sergius Bulgakov's Mariology.
Sergius Bulgakov and Modern Theology
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Building the House of Wisdom: Sergii Bulgakov – 150 Years After His Birth
University of Fribourg – September 2–4, 2021 Sergii Bulgakov is one of the preeminent theologians of the 20th century. The international conference on the occasion of his 150th birthday (16th/28th July 1871 – 13th July 1944) aims to promote the reception of his work in Eastern and Western academic life. The conference wants to explore Bulgakov’s contribution to meeting the challenges of the modern world and to build bridges between East and West. Tthe speakers are asked to correlate Bulgakov’s thought with current theological and philosophical, political, social and economical issues. The conference is organised by the Sergii Bulgakov Research Centre at the University of Fribourg (Switzerland) in cooperation with the Orthodox Christian Studies Center of Fordham University (New York, USA), and the Volos Academy for Theological Studies (Greece). Under the patronage of Rowan Williams, Master of Magdalene College, Cambridge (2013–2020), Archbishop of Canterbury (2002–2012)
International Journal of Orthodox Theology, 2020
Sergius Bulgakov continues to be a contentious figure in the modern revival of Orthodox theology. His reputation continues to be damaged by the consequences of the Sophia Affair, which means that the entirety of Bulgakov's theology is yet to be fully appraised. The present article considers the development of Bulgakov's ecclesiology, emerging out of his Christology, over the course of his life. While not unrelated to his sophiology, it is not contingent on it. The paper follows the development of Bulgakov's ecclesiology, beginning with his philosophical writings, into his major contributions to the émigré journal
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The Beginning of the End: Bulgakov and the Ascension, 2018
This paper examines the distinctive interpretation of the Ascension of Jesus Christ by Sergius N. Bulgakov. By drawing from both the Orthodox liturgy and the New Testament, Bulgakov posits that the Ascension of Jesus Christ marks the commencement of the end times. He contends that it offers a preview of the general Resurrection while also revealing the inherent interconnectedness between humankind and God through the created Sophia. Bulgakov asserts that the created Sophia permits human nature to encounter God's power and glory while still being able to survive.
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