Vladimir Soloviev : a Russian Newman, 1853-1900
Michel d'Herbigny (Autor), M. A. Buchanan (Translator), Thomas J. Gerrard (Introduction)
Find this book at buch7.de | eurobuch.com | buchhandel.de | books.google.com ASIN=1597312517, Category: Philosophy, Language: E, cover: HC, pages: 276, year: 2007.
The 1918 edition is online (multiple formats),
Author: Herbigny, Michel d', 1880-1957; Gerrard, Thomas John, 1871-1916.
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- "According to Russian prejudices, which Soloviev
accepted in his early essays, Romanism had continued to decay until at length it fell a prey to
Jesuitism, and, having thus reached the climax of misfortune,
it lost every Christian virtue; the papal supremacy and the material
authority of the Church took the place of everything else.
[...]
"He stated that in Paris a French Jesuit had, in his presence, denied the possibility of still accepting the dogmas of Christianity, and especially the Divinity of Jesus Christ, but nevertheless, "in the name of civilization and in the interest of the human race," he still required the world to submit to the Catholic Church."
- - quote from chap. SOLOVIEV AS THEOLOGIAN, p136f
Product Description
Vladimir Solovyov (1853-1900), one of the greatest philosophers of the nineteenth century. He helped establish a rich tradition of Russian spirituality, inspiring a whole generation of thinkers, who followed his many-faceted spirit into diverse realms, bringing together philosophy, mysticism, theology, poetry, and powerful visionary experience with a trenchant social message. Solovyov was also a prophet, having been granted three visions of Sophia, Divine Wisdom. Less known in the anglophone world than Berdyaev (who was a pupil of his), Solovyov has a contribution of the first importance to offer to Western thought at its deepest level. Solovyov came from a rich and not yet fully understood tradition; his erudition was stupendous. Like his predecessors he was extremely sensitive to such problems as the religious meaning of history, of creativity, of culture. It is important to emphasize a general link between Solovyiev and preceding currents of Russian thought, for his Christian philosophy in a sense embraces them all. Dostoyevsky and Leo Tolstoy sat at his feet. The differences between the Orthodox, Roman, and Anglo-Catholic and many of the Protestant Churches are not found in relation to the great dogmas or articles of the creed. Soloviev has a vital and unique message to Christians of all denominations; he offers a basis for reunion rarely suggested in Western Christianity, and this explains the motivation for this masterly study of Soloviev as playing a role in the Christian East similar to that played by John Henry Newman in the Christian West.