Sergey Bulgakov
1917
Mikhail Nesterov's Philosophers. Pavel Florensky and Sergei Bulgakov (right)
Moscow University
(What is our participation in the divine humanity? In expl...)
What is our participation in the divine humanity? In explaining this important doctrine, Sergius Bulgakov begins by surveying the field of Christology with special reference to the divine humanity. He considers the role of the Divine Sophia, examines the foundations of the Incarnation, explores the nature of Christ's divine consciousness, and ponders Christ's ministries while on earth. A profound discussion of Christ's kenosis as a model for humanity rounds out this comprehensive and valuable study. The Lamb of God is one of the greatest works of Christology in the twentieth century and a crowning achievement in the examination of the theology of divine humanity.
https://www.amazon.com/Lamb-God-Sergius-Bulgakov/dp/0802827799/ref=sr_1_1?keywords=Sergei+Bulgakov&qid=1581510468&sr=8-1
1933
(There is a great hunger to recover the feminine aspect of...)
There is a great hunger to recover the feminine aspect of the Divinity. But much searching has left Christians disappointed and seeking the "Goddess" elsewhere. In this brave theological work, Bulgakov shows how the Divine Sophia, in whom all things are created, is present in the Holy Trinity itself and how, as the "creaturely Sophia," she works together with her divine counterpart in the work of the Holy Spirit for the redemption of the world.
https://www.amazon.com/Sophia-Outline-Sophiology-Library-Philosophy/dp/0940262606/ref=sr_1_2?keywords=Sergei+Bulgakov&qid=1581510593&sr=8-2
(These two moving studies by the eminent Orthodox theologi...)
These two moving studies by the eminent Orthodox theologian and sophiologist Father Sergei Bulgakov are remarkable in many ways. The first is a unique consideration - from the point of view of Eastern Christianity - of the Holy Grail, the chalice used by Joseph of Arimathea to catch the blood and water as it flowed from Jesus' side when it was pierced on the Cross by the spear of Longinus. The second essay is also unique - the most important contribution to eucharistic theology by an Orthodox theologian. In the West, the meaning of Communion bread and wine as Christ's Body and Blood has been interpreted largely in philosophical terms deriving from Aristotle and Thomas Aquinas. Bulgakov insists on a Christological and Gospel-based interpretation, one with tremendous significance for our understanding of the supernatural and sophistic nature of a world interpenetrated by the divine.
https://www.amazon.com/Grail-Eucharist-Library-Russian-Philosophy/dp/0940262819/ref=sr_1_5?keywords=Sergei+Bulgakov&qid=1581510593&sr=8-5
https://www.amazon.com/gp/product/B00CDB4E9C/ref=dbs_a_def_rwt_hsch_vapi_taft_p1_i0
(In Orthodox theology, both the icon and the name of God t...)
In Orthodox theology, both the icon and the name of God transmit divine energies, theophanies, or revelations that imprint God's image within us. In Icons and the Name of God renowned Orthodox theologian Sergius Bulgakov explains the theology behind the Orthodox veneration of icons and the glorification of the name of God.
https://www.amazon.com/gp/product/B007MQNFGG/ref=dbs_a_def_rwt_hsch_vapi_taft_p1_i10
economist philosopher publicist theologian writer
Sergei Nikolaevich Bulgakov was born on the 28th of June, 1871 in Livny (now Livny, Orel, Russian Federation). He was born to the family of an Orthodox priest - Nikolai Bulgakov. The family provided Orthodox priests for six generations, beginning in the sixteenth century with his ancestor Bulgak, a Tatar.
Sergei Nikolaevich studied at Orel Seminary, where he became interested in Marxism and took part in the Legal Marxism movement. He left the seminary the year before he was to graduate. Sergei Nikolaevich went on to study at Yelets gymnasium, and in 1894 he graduated from the Law School of Moscow University, where he had also undertaken a serious study of political economy.
In 1907 Sergei Nikolaevich was elected as an independent Christian Socialist to the Second Duma. He published the important original monographs Philosophy of Economy (1912) and Unfading Light (1917), in which he first offered his own teaching based on the combination of sophiology of Vladimir Solovyov and Pavel Florensky, the later works of Schelling, and his own intuition-based ideas about the Orthodox Christian faith.
In 1918, having returned to the Orthodox Church, he was ordained to the priesthood and rose to prominence in church circles. Sergei Nikolaevich took part in the All-Russia Sobor of the Russian Orthodox Church that elected patriarch Tikhon of Moscow. Sergei Nikolaevich rejected the October revolution and responded with On the Feast of the Gods (1918).
Sergei Nikolaevich headed The Brotherhood of Saint Sophia, which existed from 1919 to 1944. His theological speculations on the Divine Wisdom provoked heated discussion: they never prevailed even in France where his influence was greatest and was eventually condemned as heretical by the Moscow Patriarchate in 1935.
During the Russian Civil War, he was in Crimea, where he worked in the field of philosophy. He wrote books Philosophy of the Name (1920) and Tragedy of Philosophy (1920) in which he revised his views about the relation of Philosophy to Dogmatism. He concluded that Christian views can be expressed only by dogmatic theology. Thereafter his works were devoted to dogmatic theology.
On 30 December 1922, the Bolshevik government expelled some 160 prominent intellectuals on the so-called Philosophers' ship, Bulgakov, Nikolai Berdyaev, and Ivan Ilyin among them.
In May 1923 Sergei Nikolaevich became professor of Church Law and Theology at the school of law of the Russian Research Institute in Prague. In 1925 he helped found St. Sergius Orthodox Theological Institute (l'Institut de Théologie Orthodoxe Saint-Serge) in Paris, France. He was the head of this institute and Professor of Dogmatic Theology until his death from throat cancer on 12 July 1944. His last work was devoted to the Apocalypse.
Sergei Nikolaevich was buried in Sainte-Geneviève-des-Bois Russian Cemetery in the southern suburbs of Paris.
(What is our participation in the divine humanity? In expl...)
1933(In Orthodox theology, both the icon and the name of God t...)
(These two moving studies by the eminent Orthodox theologi...)
(There is a great hunger to recover the feminine aspect of...)
There is conflict in the studies regarding how conservative Bulgakov was. A classmate of Bulgakov's said he had been called a "jingoistic monarchist" and that he did not attend discussion groups. Together with Petr Struve, Sergei Nikolaevich founded the illegal liberal Union of Liberation (which later emerged as the Constitutional Democratic (Kadet) Party, the largest party in Russia between 1906-1907), and was one of the key persons in the journal Liberation (1902-1905). Because of the circle's secularism, which conflicted with Bulgakov's religious views, he left the society to join the liberal nationalist and socio-Christian Union of Christian Politics. When that circle was dissolved Sergei Nikolaevich was more active in Orthodoxy, so his leanings became liberal-conservative.
Quotes from others about the person
According to the memoirs of Archbishop Nathanael (Lvov): "One day when Metropolitan Anthony was talking about priest Sergius Bulgakov. The whole environment of the Metropolitan Antonia treated priest Sergius negatively. But Bishop Anthony also said to me about him: "Poor priest Sergius, poor priest Sergius. After all, this is a very smart man, one of the smartest in the world. He understands many things that only a very few people understand. And this is terribly proud. It is difficult not to be proud if you know that this is clear to you and absolutely clear, and no one around can understand it. This consciousness raises and the gordita. Only God's grace, attracted by humility, which priest Sergius apparently lacked, can protect the soul from such pride."
In 1898 Sergei Nikolaevich married Elena Ivanovna Tokmakova, with whom he had two sons and a daughter.
