书评:巴黎俄国移民的宗教思想家及其日记,1925-1940,安东尼·阿尔雅科夫斯基著

Craig R. Higgins
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引用次数: 0

摘要

不可否认的是,西方基督徒对东正教神学的兴趣越来越大,尤其是在过去的二十年左右。甚至在此之前,在20世纪80年代,有相当数量的福音派教徒被东正教接纳,其中大多数人参与了校园十字军东征的事工。(关于这个故事,请参阅Peter E. Gillquist的《成为东正教:古代基督教信仰之旅》[Wolgemuth & Hyatt, 1990])。在过去的几年里,国际大学出版社,一个领先的福音派出版商,出版了安德鲁·劳斯的《介绍东正教神学》(2013)和他编辑的文集《现代东正教思想家:从Philokalia到现在》(2015)。英语世界最多产的神学家之一、前坎特伯雷大主教罗文·威廉姆斯(Rowan Williams)最近出版了一本书,题为《冬天向东看:当代思想和东方基督教传统》(布卢姆斯伯里连续出版社,2021年)。威廉姆斯为本书提供了前言,他的博士论文是关于弗拉基米尔·罗斯基的,他还写过关于谢尔盖·布尔加科夫和费奥多尔·陀思妥耶夫斯基的书。事实上,这种对东正教重新燃起的兴趣不仅局限于神学,还涉及到精神实践。甚至福音派的改革宗牧师也在推荐耶稣祷文——这在我1980年代后期被按立的时候几乎是不可想象的!因此,Arjakovsky的大量著作将是一个受欢迎的补充,至少对于参与这一现象的学者来说是如此。然而,我必须首先说明,这不是一本容易读懂的书。它不仅很长很彻底;作者自己说他“喜欢一个相当曲折的叙述”(531)。这本书最初是一篇博士论文《书评》
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Book Review: Religious Thinkers of the Russian Immigration in Paris and Their Journal, 1925–1940 by Antoine Arjakovsky
There is no denying the increasing interest in the theology of the Orthodox Church among Western Christians, particularly over the last twenty years or so. Even before then, in the 1980s, a significant number of evangelicals, most of whom had been involved in the ministries of Campus Crusade for Christ, were received into the Orthodox Church. (For this story, see Peter E. Gillquist, Becoming Orthodox: A Journey to the Ancient Christian Faith [Wolgemuth & Hyatt, 1990]). Within the last few years, InterVarsity Press, a leading evangelical publisher, has published Andrew Louth’s Introducing Eastern Orthodox Theology (2013) and his edited collection, Modern Orthodox Thinkers: From the Philokalia to the Present (2015). A recent volume by one of the English-speaking world’s most productive theologians, former Archbishop of Canterbury Rowan Williams, is entitled Looking East in Winter: Contemporary Thought and the Eastern Christian Tradition (Bloomsbury Continuum, 2021). Williams, who provided the foreword for the volume under review here, wrote his doctoral dissertation on Vladimir Lossky and has written books on both Sergei Bulgakov and Fyodor Dostoevsky. In fact, this renewed interest in Orthodoxy is not limited to theology but also involves spiritual practice. Even evangelical Reformed pastors are recommending the Jesus Prayer—which would have been nearly unthinkable when I was ordained in the late 1980s! Arjakovsky’s massive volume will, therefore, be a welcome addition, at least to the scholars who are participating in this phenomenon. I must say at the outset, however, that this is not an easy volume to read. Not only is it very long and very thorough; the author himself says that he “favored a rather meandering account” (531). The book began as a doctoral dissertation, Book Review
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