Abstract
This study focuses on the hermeneutical theory of the Russian Orthodox theologian Fr. Sergius Bulgakov (1871-1944). It singles out the basic principles of that theory for discussion. The following principles are considered: the nature of the Bible; the role of the Holy Spirit in biblical interpretation; tradition as a hermeneutical principle; ecclesiastical reading; the actualisation of Scripture in personal and corporate life, and the scope and limitations of scientific-critical inquiry. An understanding of these fundamental tenets of Bulgakov’s hermeneutics is vital to a proper appreciation of Eastern Orthodoxy’s hermeneutical approach to the Bible.
Highlights
Russian Orthodox theologian Father Sergius Bulgakov is mainly known for his work on such issues as: (1) creating a Christian social philosophy, that is, articulating the Orthodox approach to alleviating adverse social and economic conditions within the Russian political and social structure; (2) religion and culture; (3) the nature and development of the Russian intelligentsia, a social class within Russian society consisting of highly-educated, cultured, and politically active intellectuals; (4) problems connected with how the church is to work out its beliefs; (5) the problem of art, especially when
Bulgakov‟s main theological activity flourished after his expulsion from Russia in 1923, especially during the period in which he served as director at the Russian Orthodox Theological Institute in Paris (1925-44)
Within the entire scope of his writings Men‟ remarks but briefly about Bulgakov‟s hermeneutical theory, and even at that he fallaciously condenses it to little more than a system of biblical symbolism. It is against this background, that this study attempts to identify and explore the main issues critical to a proper understanding of the fundamentals comprising Bulgakov‟s hermeneutical theory
Summary
Russian Orthodox theologian Father Sergius Bulgakov is mainly known for his work on such issues as: (1) creating a Christian social philosophy, that is, articulating the Orthodox approach to alleviating adverse social and economic conditions within the Russian political and social structure; (2) religion and culture; (3) the nature and development of the Russian intelligentsia, a social class within Russian society consisting of highly-educated, cultured, and politically active intellectuals; (4) problems connected with how the church is to work out its beliefs; (5) the problem of art, especially when. Bulgakov‟s main theological activity flourished after his expulsion from Russia in 1923, especially during the period in which he served as director at the Russian Orthodox Theological Institute in Paris (1925-44) His most noted and criticized idea is the concept of “Holy Sophia” – a theological construct treating God‟s revelation in the world (see Losskii 1936; Zander 1948; Elena 1986; for his bibliography see Nautov 1984). Within the entire scope of his writings Men‟ remarks but briefly about Bulgakov‟s hermeneutical theory, and even at that he fallaciously condenses it to little more than a system of biblical symbolism. It is against this background, that this study attempts to identify and explore the main issues critical to a proper understanding of the fundamentals comprising Bulgakov‟s hermeneutical theory
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