Item description for Sergeii Bulgakov: Towards a Russian Political Theology by Rowan Williams...
Sergii Bulgakov was one of the most influential Russian thinkers in the "Silver Age" of Russian intellectual life in the decade and a half before the Revolution. This book offers a representative selection and engagement with the books and essays of his formative years. In this way, Williams brings to our attention a figure who continues to be influential in dissident movements, establishing a major point of reference for those seeking a radical or Christian alternative to state socialism and the free market.>
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Studio: T. & T. Clark Publishers
Est. Packaging Dimensions: Length: 8.5" Width: 5.5" Height: 0.67" Weight: 0.82 lbs.
Release Date Jan 15, 2001
Publisher T. & T. Clark Publishers
ISBN 0567086852 ISBN13 9780567086853
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More About Rowan Williams
Rowan Williams was enthroned as Archbishop of Canterbury in February 2003. His previous positions include Archbishop of Wales, Lady Margaret Professor of Divinity, Oxford and Dean of Clare College, Cambridge. He has taught theology for more than fifteen years in five continents, worked as a parish priest, and published widely. His previous publications include "Teresa of Avila" (1991), "Open to Judgment" (1994) and "Sergi Bulgakov" (1999).
Rowan Douglas Williams was born in Swansea, south Wales on 14 June 1950, into a Welsh-speaking family, and was educated at Dynevor School in Swansea and Christ's College Cambridge where he studied theology. He studied for his doctorate – in the theology of Vladimir Lossky, a leading figure in Russian twentieth-century religious thought – at Wadham College Oxford, taking his DPhil in 1975. After two years as a lecturer at the College of the Resurrection, near Leeds, he was ordained deacon in Ely Cathedral before returning to Cambridge.
Rowan Williams on his Graduation, Christ's College Cambridge, with Parents Aneurin and Delphine Williams, 1971From 1977, he spent nine years in academic and parish work in Cambridge: first at Westcott House, being ordained priest in 1978, and from 1980 as curate at St George's, Chesterton. In 1983 he was appointed as a lecturer in Divinity in the university, and the following year became dean and chaplain of Clare College. 1986 saw a return to Oxford now as Lady Margaret Professor of Divinity and Canon of Christ Church; he was awarded the degree of Doctor of Divinity in 1989, and became a fellow of the British Academy in 1990. He is also an accomplished poet and translator.
Rowan Williams and Jane Paul on their Wedding Day, 1981In 1991 Professor Williams accepted election and consecration as bishop of Monmouth, a diocese on the Welsh borders, and in 1999 on the retirement of Archbishop Alwyn Rice Jones he was elected Archbishop of Wales, one of the 38 primates of the Anglican Communion. Thus it was that, in July 2002, with eleven years' experience as a diocesan bishop and three as a leading primate in the Communion, Archbishop Williams was confirmed on 2 December 2002 as the 104th bishop of the See of Canterbury: the first Welsh successor to St Augustine of Canterbury and the first since the mid-thirteenth century to be appointed from beyond the English Church.
Dr Williams is acknowledged internationally as an outstanding theological writer, scholar and teacher. He has been involved in many theological, ecumenical and educational commissions. He has written extensively across a very wide range of related fields of professional study – philosophy, theology (especially early and patristic Christianity), spirituality and religious aesthetics – as evidenced by his bibliography. He has also written throughout his career on moral, ethical and social topics and, since becoming archbishop, has turned his attention increasingly on contemporary cultural and interfaith issues.
As Archbishop of Canterbury his principal responsibilities are however pastoral – leading the life and witness of the Church of England in general and his own diocese in particular by his teaching and oversight, and promoting and guiding the communion of the world-wide Anglican Church by the globally recognized ministry of unity that attaches to the office of bishop of the see of Canterbury.
His interests include music, fiction and languages.
In 1981 Dr Williams married Jane Paul, a lecturer in theology, whom he met while living and working in Cambridge. They have a daughter and a son.
Rowan Williams was born in 1950.
Rowan Williams has published or released items in the following series...
Glory of the Lord
Making of the Christian Imagination
Outstanding Christian Thinkers (Paperback Continuum)
Reviews - What do customers think about Sergeii Bulgakov: Towards a Russian Political Theology?
Rethinking Russia for America Jan 27, 2010
Rowan Williams has given us a masterful reading of Bulgakov's political theology. There are introductions by Williams to each section, followed by some of Bulgakov's most key works. Unlike many annotations and summaries, Williams does not water down Bulgakov's ideas with artificial selections. The book roughly follows Bulgakov's own theological timeline, beginning with his slow rejection of Marxism to the more polished Sophiological readings of economics.
In "The Economic Ideal" Bulgakov still accepts many Marxist categories as normative, but already doubt has formed. It is a basic summary of 18th and 19th century European economic thought, and quite valuable at that. He is able to give a post-Marxist account of Marxism without the usual capitalist arguments.
In "Heroism and the Intellectual Struggle" Bulgakov follows Dostoevsky's narrative ideas in *Crime and Punishment.* The Russian intellectual of this time is a (so he perceives himself) heroic individual persecuted by the Tsar and religious authorities. But he's also a revolutionary in whom the seeds of atheism are already sown. As Bulgakov is writing this, Russia is facing a crisis: to whom will she turn in the post-Tsarist age: Father Zosima or Vladimir Lenin?
Over against the intellectual revolutionary is the "podvizhnik," or ascetic. He is the one who conquers by suffering. Following the Lord Jesus and Dostoevsky in *The Brothers Karamazov,* he is the one who conquers and lays low the powers by taking his cross and dying to himself. This is prophetic for Russia as Bulgakov writes this, for both prophecies come true.
"The Unfading Light" is Bulgakov's own theological autobiography. Here he introduces Sophia, or the beginnings of Godmanhood. The influence of Solovyov and Florensky is obvious, though Bulgakov will correct both. This essay is not quite as polished as S.B.'s later stuff own Sophia.
"Godmanhood" is the more polished essay on Sophia. Sophia is set as the glory-beauty of the Trinity. It is not a 4th hypostasis (SB later rejects that problematic language). It is the relation of God to the world and God to man. It allows for proper deification of man (the revolutionaries were not entirely wrong in seeking the uplifting of man) by providing the proper channels to him.
The final essays in the book point towards a Russian political theology by critiquing socialism. It is arguable that Bulgakov would have accepted the Christian Socialism of John Ruskin and John Milbank, but given that state socialists in Russia had just murdered 30 million people, it probably wouldn't have been the best question to ask him!
We see the true, utter brilliance in Bulgakov here. He is known as a Sophiological thinker. And as a truly brilliant thinker, he ties Sophia into economics. Sophia determines politics. Sophia is an active agent in the world (the act of the Trinity loving the love). Sophia, as has already been noted, parallels the "energies" of Gregory Palamas and the "logoi" of St Maximus. Thus, Sophia is God manifesting himself in the world. If this is true, the the world must reflect God and its structures must be called to account and remade.
Conclusion: This book is called a Russian Political Theology because it fashions a new way to think about politics while remaining firmly committed to the truth and revelation passed down to us. It rejects Enlightenment values and even conservative values that have been compromised. Opening itself to the work of the Spirit, Bulgakov's project has immense implications for America today. As many are seeing Bush and Obama destroy America with socialism, and (rightly) rejecting socialism, some think the only proper alternative is anarcho-capitalism. Bulgakov gives a sustained critique of both and against both offers to us the Sobornost of the Body of Christ.