This article distances the classic Patristic teaching of Eastern Orthodoxy on theosis from the pseudo-religious ideology of transhumanism. By appealing to the Silver Age of Russian theologians a century ago, today’s transhumanist vision is dubbed Mangodhood, an idolatrous construction of a technological Tower of Babel. In contrast, the classical Orthodox teaching of deification or theosis relies on the spiritual grace of the true God, rendering the true goal of religion to be Godmanhood.

The paper argues that Sergej Bulgakov's sophiology was an attempt, via antinomism or the philosophy of antinomies, to overcome the rationalism, monism, and determinism (in a word, "pantheism") of Vladimir Solov'ëv's philosophy of the Absolute understood as an abstract Trinitarianism. After detailing Solov'ëv's thought on the Trinity and Bulgakov's criticisms of it, the study then describes Bulgakov's antinomism and its application to the doctrine of God. However, it is contended that Bulgakov's antinomism ultimately falls into the same problems with pantheism (...) found in Solov'ëv and so the last part of the paper tentatively proposes resources in his work, stated in the form of a suggested "fourth (Bulgakovian) antinomy" between ousia (divine Being as such) and Sophia (the revelation in God and the world of the divine Being), that might help to avoid a collapse of God and the world by making the divine Being proper utterly transcendent and unknowable. (shrink)

Georges Florovsky , with his “neo‐patristic synthesis”, is perhaps the most influential modern Orthodox theologian, having mentored and/or taught such theologians as Lossky and Zizioulas. However, his theology enshrines a troubling paradigm where a Pan‐Orthodox Eastern identity is asserted over against the heterodoxy of an Other which is often the West. The article traces this paradigm then argues that Florovsky's construction of Eastern Orthodoxy is dependent on German Romanticism and that his polemicism blinded him to this fact. It briefly suggests, (...) on the basis of the Chalcedonian definition, a new "dialectical" theology of ecclesial identity where identity is established in an encounter with the Other, rather than in demonizing it. (shrink)

Freedom and Necessity in Modern Trinitarian Theology examines the tension between God and the world through a constructive reading of the Trinitarian theologies and Christologies of Sergii Bulgakov, Karl Barth, and Hans Urs von Balthasar. It focuses on what is called 'the problematic of divine freedom and necessity' and the response of the writers. 'Problematic' refers to God being simultaneously radically free and utterly bound to creation. God did not need to create and redeem the world in Christ. It is (...) a contingent free gift. Yet, on the other side of a dialectic, he also has eternally determined himself to be God as Jesus Christ. He must create and redeem the world to be God as he has so determined. In this way the world is given a certain 'free necessity' by him because if there were no world then there would be no Christ. A spectrum of different concepts of freedom and necessity and a theological ideal of a balance between the same are outlined and then used to illumine the writers and to articulate a constructive response to the problematic. Brandon Gallaher shows that the classical Christian understanding of God having a non-necessary relationship to the world and divine freedom being a sheer assertion of God's will must be completely rethought. Gallaher proposes a Trinitarian, Christocentric, and cruciform vision of divine freedom. God is free as eternally self-giving, self-emptying and self-receiving love. The work concludes with a contemporary theology of divine freedom founded on divine election. (shrink)