Rating: 
Summary: A Tough Read But Well Worth It
Review: "The Mystical Theology of the Eastern Church" is by no means an easy read, but it is well worth it. Lossky covers some of the most essential and profound concepts in Orthodoxy, some of which differ greatly from western Christianity. Without a firm understanding of these concepts one really doesn't have a firm understanding of the Church's teachings. This is a classic work which should be read by all.
Rating:
Summary: A Tough Read But Well Worth It
Review: "The Mystical Theology of the Eastern Church" is by no means an easy read, but it is well worth it. Lossky covers some of the most essential and profound concepts in Orthodoxy, some of which differ greatly from western Christianity. Without a firm understanding of these concepts one really doesn't have a firm understanding of the Church's teachings. This is a classic work which should be read by all.
Rating:
Summary: mystical theology in the eastern orthodox tradition
Review: As my first encounter with theology in the Eastern Orthodox tradition, I was very surprised to be informed of its substantive divergence from the Roman Catholic tradition. Vladimir Lossky, an Orthodox theologian, notes that many individuals in the Orthodox and Catholic traditions--I would include myself here--roseately assume that the differences between the churches are few, minor, and even easily surmounted. Yet as he so wisely points out, the doctrinal differences between the churches are not superficial and, indeed, penetrate to the core of individual spirituality. This duality is deeply expressed by the Dominican Yves Congar, whom Lossky quotes in the introduction: "We have become different men."Mystical theology in the Catholic Church has developed along very different lines. In the Latin tradition, Eastern mysticism is interpreted in the context of the overall development of Western mysticism, so that mysticism in the Greek Church is conceived as the necessary foundation for the flowering of mysticism in the Latin Church. In addition, the Latin tradition has two distinctive traits. First, Western mysticism is notably individualistic, understood to be perfected in the rarefied experiences of figures such as St. Francis of Assisi, St. Catherine of Siena, or St. John of the Cross. Second, the emergence of Aquinas' grand Aristotelian synthesis approximates the time of separation between the Western and Eastern Churches, so that mystical theology in the Catholic Church uses the vocabulary of Scholasticism, which almost never appears in the Greek tradition. In the Greek tradition, on the other hand, the mysticism of the first centuries is not seen as the seed but rather as the fruit. Moreover, because the writings of the Eastern mystics are very closely interpenetrated with the exposition of early Church dogmas, mystical theology is, in effect, a species of dogmatic theology. Mystical theology in the Greek tradition is communal in the sense that it sets forth the pattern by which all individual members of the Orthodox Church are expected to grow in the mystical understanding of dogma. Lossky states the Orthodox position this way: "The eastern tradition has never made a sharp distinction between mysticism and theology; between personal experience of the divine mysteries and the dogma affirmed by the Church." Eastern mysticism also exists in the milieu of Hellenistic philosophy, specifically neo-Platonism, so that this perspective colors all Eastern mystical theology. Besides these broad distinctions, there are very precise differences in doctrine as well, and the thoughtful reader will find enough theology in this book for unhurried, profound reflection. Subtle yet immense differences become apparent in the highly developed mystical theology that Lossky expounds as he proceeds from one topic to the next, beginning with the via negativa of Pseudo-Dionysius, moving on to nature of the Trinity, the meaning of theosis or divinization, the mystical vision of the Church, the transcendence of mystical union, and ending with the fulfillment of history in the parousia. No fast food here, just slow digestion for the theologian. Of most importance to the Western mystical tradition is the concept of the via negativa, that God is best understood and contemplated in terms of what God is not, the negative attributes of God. What has been called the apophatic or negative theology of the Greeks has become integral to the Latin canon and is in fact fundamental to the mystical theology expounded in the writings of the master himself, St. John of the Cross. His description of the ascetical path of the soul toward God as a "dark night"--a permutation of the via negativa--has become one of the treasures of Western spiritual heritage. The chapter I liked best was on "Uncreated Energies," the Orthodox doctrine of grace. What in the Catholic Church is conceived of as habitual and actual grace is in the Orthodox Church expressed very acutely, in my opinion, in the ancient idea of theosis or divinization. Divine energies proceed, uncreated, from the essence of God. By them we Christians participate in the divine nature and through them we are gifted with the glory of heaven. Interestingly, in this idea of "procession," neo-Platonist influence is manifest. I also appreciated Lossky's extensive discussion of the mystical theology of St. Gregory Nazianzen, whom St. Francis de Sales frequently cites in his seventeenth-century spiritual classic, Introduction to the Devout Life. I had the opportunity to make closer acquaintance with a Greek Father who is so often well spoken of in Catholic literature. For anyone who would like to learn about the unique character of mystical theology in the Orthodox tradition, to grasp its special contribution to the development of the Catholic tradition, as well as to gain insights into the shared origin of and doctrinal divergence between the two churches, I would venture that there is no better book.
Rating:
Summary: The best technical introduction in English
Review: Far from dry theology, Lossky interacts with the Orthodox tradition with expertise knowledge and a genuine faith in the reality of the Father's activity in this world through His Son and Spirit, in the context of the Church. The book is worth buying just for the introduction, which outlines the meaning of theology in the Orthodox Church. Is Christian theology just neo-Platonism? Is God transcendent just because we are limited in our understanding? Is grace created or uncreated? Is deification (theosis) a Hellenic leftover or the meaning of union in Christ? Why was Christ incarnate and what does the Holy Spirit do? What do we say about how God is in Himself and how God is in relation to creation? Lossky tackles these and other pertinent subjects in this masterpiece. You will not read this book and remain unchanged, not because Lossky is such an original and innovative thinker (he is that), but because Lossky faithfully interprets the Tradition. The rest of this review is taken from the jacket of the book itself.
"Vladimir Lossky established himself as one of the most brilliant of Orthodox scholars in the years between his departure from Russia in 1923 and his death in 1958. His uncompromising faithfulness to Scriptural and patristic tradition, coupled with his constant concern for an articulate Orthodox witness in the West, make his works indispensable for an understanding of the theology of the Eastern Church today. In this classic study of Orthodox theology, Lossky states that 'in a certain sense all theology is mystical, in as much as it shows forth the divine mystery: the data of revelation...the eastern tradition has never made a sharp distinction between mysticism and theology, between personal experience of the divine mysteries and the dogma affirmed by the Church.' The term 'mystical theology' denotes in the realm of human experience, that which is accessible yet inaccessible; those things understood yet surpassing all knowledge."
While it is not an easy read at all, it is well worth the time spent in praying and thinking through the subject from an Eastern perspective.
Other books of interest include: "The Orthodox Way" and "The Orthodox Church" by Kallistos (Timothy) Ware; "Byzantine Theology" by John Meyendorff; any Georges Florovsky books; "The Roots of Christian Mysticism" by Olivier Clement; The Gospel of St. John; Jaroslav Pelikan's 5 volume series "The Christian Tradition"; "New Seeds of Contemplation" by Thomas Merton; "The Mountain of Silence" by Kyriacos Markides. Enjoy!
Rating:
Summary: Beautiful and Elegant
Review: For Vladimir Lossky, theology is by its very nature mystical. He contends that theology is rooted in religious experience, and religious experience leads into theology. There is no separation in the Eastern tradition, according to Lossky, between dogmatics and religious practice, as he states, "Christianity is not a philosophical school for speculating about abstract concepts, but is essentially a communion with the living God." With this idea comes the style of his writing which is extremely complex, extremely orderly in its argument and contention, yet actually elegant in how the Christian life is portrayed in its heavenly and mystical sense. The dependence on Early Fathers is not simply a source for authority, but there is definitely a continuance of the same devotional quality couched in elaborate philosophical expressions that the Fathers perfected.
The starting point for understanding Lossky and Eastern Theology is the primacy of apophatic theology. Essentially, this means that the most perfect way of discussing God is by stating not what God is, but rather discussing what God is not. For God in his essence is unknowable, we have no possible way of understanding that which is beyond us, and have no analogy for that which has no equal. This reality leads to the complete inability for a believer to ascend towards God by way of intellectual pursuit. The goal of the Christian, then, is not so much to have a philosophical understanding of the divine, but rather to reach the point of union with God, to be deified. In fact, in order for this to occur the Christian must learn how to become completely detached from human understanding, as this way of knowing distorts and misleads understanding about God. True theology in the Eastern conception is relational not philosophical, concerned with communing with God, and abandoning conceptions which limit the limitlessness of the Divine. This is not to say, however, that nothing can be said about God. For although God in his essence is indeed beyond comprehension, he has been revealed to us in various ways. While we cannot know the God who is, we can know the God who does.
One of the most delightful aspects of Lossky's theology, and Eastern thought in general, is the very high regard the Trinity is held, not only in dogmatic assertions as in oftentimes true in the West, but in the actual working out of their theology. The understanding of the Trinity is the most sublime of all doctrines, and essential to understand how God works in the world. For although God is one, God is three, and this antinomy is the highest level of understanding and communion with God. For even as he is three in persons, so he is three in activity, with each person of the Trinity expressing an individual part of the continued creation and sustenance of the world, but each part intertwined and interacting with the others. These individual activities and roles are called economies. Each person has a specific role in God's work in this world, though these are certainly not in isolation, but at each point and activity each of the three are intimately involved.
Lossky is a passionate, elegant writer, whose powerful and Spiritual thoughts resonate in the soul. For those from a Western Christian tradition this is a tremendous and refreshing look at a differing strand of theological considerations. This is one of them more important single books in my own theological development.
Rating:
Summary: Beautiful and Elegant
Review: For Vladimir Lossky, theology is by its very nature mystical. He contends that theology is rooted in religious experience, and religious experience leads into theology. There is no separation in the Eastern tradition, according to Lossky, between dogmatics and religious practice, as he states, "Christianity is not a philosophical school for speculating about abstract concepts, but is essentially a communion with the living God." With this idea comes the style of his writing which is extremely complex, extremely orderly in its argument and contention, yet actually elegant in how the Christian life is portrayed in its heavenly and mystical sense. The dependence on Early Fathers is not simply a source for authority, but there is definitely a continuance of the same devotional quality couched in elaborate philosophical expressions that the Fathers perfected.
The starting point for understanding Lossky and Eastern Theology is the primacy of apophatic theology. Essentially, this means that the most perfect way of discussing God is by stating not what God is, but rather discussing what God is not. For God in his essence is unknowable, we have no possible way of understanding that which is beyond us, and have no analogy for that which has no equal. This reality leads to the complete inability for a believer to ascend towards God by way of intellectual pursuit. The goal of the Christian, then, is not so much to have a philosophical understanding of the divine, but rather to reach the point of union with God, to be deified. In fact, in order for this to occur the Christian must learn how to become completely detached from human understanding, as this way of knowing distorts and misleads understanding about God. True theology in the Eastern conception is relational not philosophical, concerned with communing with God, and abandoning conceptions which limit the limitlessness of the Divine. This is not to say, however, that nothing can be said about God. For although God in his essence is indeed beyond comprehension, he has been revealed to us in various ways. While we cannot know the God who is, we can know the God who does.
One of the most delightful aspects of Lossky's theology, and Eastern thought in general, is the very high regard the Trinity is held, not only in dogmatic assertions as in oftentimes true in the West, but in the actual working out of their theology. The understanding of the Trinity is the most sublime of all doctrines, and essential to understand how God works in the world. For although God is one, God is three, and this antinomy is the highest level of understanding and communion with God. For even as he is three in persons, so he is three in activity, with each person of the Trinity expressing an individual part of the continued creation and sustenance of the world, but each part intertwined and interacting with the others. These individual activities and roles are called economies. Each person has a specific role in God's work in this world, though these are certainly not in isolation, but at each point and activity each of the three are intimately involved.
Lossky is a passionate, elegant writer, whose powerful and Spiritual thoughts resonate in the soul. For those from a Western Christian tradition this is a tremendous and refreshing look at a differing strand of theological considerations. This is one of them more important single books in my own theological development.
Rating:
Summary: Excellent
Review: I wanted to learn more about the mystical tradition that lives in Eastern Orthodox Christianity and found it with this book. It marks key themes of Eastern Christianity in contrast to the Scholarism of Western Catholicism.
Rating:
Summary: Breath-taking
Review: Lossky dives right into the center of our faith. Exploring and explaining the central dogmata of Orthodoxy he manages in an almost unique way to show the beauty of this faith. He understands very well, that the orthodox faith (most Holy Trinitiy, the Incarnation of the Lord and all) cannot only be read about, It wants to be experienced. Nevertheless its all there for those who have eyes to read!
Rating:
Summary: Read it slowly
Review: There is so much packed into these pages that I have to read a couple of sentences and pause while the meaning soaks into my mind and heart. I cannot help but feel Lossky great love for God as I read it. Truly an inspirational book.
Rating:
Summary: Read it slowly
Review: There is so much packed into these pages that I have to read a couple of sentences and pause while the meaning soaks into my mind and heart. I cannot help but feel Lossky great love for God as I read it. Truly an inspirational book.
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