No comments about Red Priests: Renovationism, Russian Orthodoxy, and Revolution, 1905-1946.

3 comments about The Holy Grail and the Eucharist (Library of Russian Philosophy).

1. Fr. Bulgakov has given us a amazing study of the meaning of the Holy Eucharist. Not just an analysis, but even a contemplative dive into the depths of the Divine Mystery.

   He desribes how the Eucharist is not 'transsubstantiation' but rather 'transmutation'; which is a union of the Eucharistsic matter with the glorified Body and Blood of our Lord. Thereby rescuing Orthodox theology from the temptation to adopt the Latin scholastic understanding. He clearly points out some serious weaknessess in the scholastic theory, and replaces it with a thoroughly Biblical and Patristic explanation.

   In the Introduction, Fr. Robert Slesinski, a Uniate priest, attempts to take away some of the impact of Bulgakov's criticisms on the eucharistic theology of the Latin Church and of Protestantism. Saying he judges too quickly. Well, Bulgakov did not have critique of them in mind, he had an Orthodox exposition in mind, and in the process gives some pointers to weaknessess in Latin and Protestant understanding. In an in depth analysis of the Latin and Protestant points of view, one would indeed expect a more throrough and precise criticism. But such is not the focus of this book. And Fr. Slesinski's criticism and defense of the Latin pov does not really fit this book very well. It could very well have done without it (the five stars are for Fr. Bulgakov, not Fr. Slesinski).

   Fr. Bulgakov also points out that the blood and water, supposedly caught in the Holy Grail by Joseph of Arimathea do not have a eucharistic significance. For the glorified Body and Blood (which is part of Christ's resurrected Body) are of eucharistic significance. Rather it points out that the Presence of Christ remains in this world. The Body and Blood are not deprived by the Spirit of Christ, but this Spirit remains attached to it. Connecting all the world (symbolized by the Holy Grail) to God. His salvific Blood remains active in the world.

   Bulgakov is aware of the legendary character of the Grail-myth, and its actual existence does not really matter. What matters is the way the Grail-legend can be used to explain the remaining presence of Christ in the world after He leaves it in the Ascension. Thanx to the Blood and water that flowed from Christ's side He does not abandon the world in the Acension, but like the Holy Grail the world receives the Salvific Blood and Water in itself. On the Cross, as Christ's side is pierced by the roman spear, the final stage of redemption is completed. And this redemption is now followed by the glorification of the cosmos. The whole cosmos will be changed in order to allow God to be all in all. Bulgakov points to the eschatological significance of the piercing of Christ's side, by explaining what its place is in the process wherein heaven comes down to earth, and the earth ascends to heaven.

   On the Cross, says Bulgakov, Christ's humanity (symbolized by water and blood) is divided, and spread into the world. But in the Second Coming His body is fully re-united and this means that the earth is united to heaven and heaven to earth. Like the humanity of Christ is restored to unity and life, likewise will the earth be restored to unity and life.

   The last chapter deals with the Eucharist as it is interpreted according to Bulgakov's understanding of sophiology. It is the most difficult part of the book. But the insights are truly astounding. The significance of Divine Sophia and created Sophia, concerning the Holy Eucharist opens a path whereupon the truth of st. Paul's words beget their strongest hearing: 'For in Him we live, and move, and have our being; as certain of your own poets have said, For we are also His offspring (Acts 17, 28).'

   This is not s just a systematic theological treatise, it is also a meditation, a contemplative and experiental approach of the Mystery of the Eucharist, and the Passion of Christ; leading the reader to a deeper understanding of Orthodox Christianity, and a deeper experience of Christ in the life of the Orthodox Church.




2. Made available through the Esalen-Lindisfarne Library of Russian Philosophy, this volume contains two essays _The Holy Grail_ and _The Eucharist_ of Russian philosopher and Orthodox priest Father Sergius Bulgakov as well as some commentary by the translator Boris Jakim, an introduction by Byzantine Catholic priest Father Robert Slesinski, and two excellent afterwards expounding on Bulgakov's ideas by Constantin Andronokov and Caitlin Matthews. Father Sergius Bulgakov was a fascinating figure in Russian philosophy who began as a Marxist and developed through German idealism until eventually embracing Orthodoxy and becoming a priest. Along with Vladimir Solovyov and Pavel Florensky, Bulgakov remains one of the most important Sophiologists (theosophists of the Divine Sophia) of the modern era, although he was often accused of heretical leanings and Gnostic tendencies. The essays contained in this volume are as follows.

   _The Holy Grail_. "one of the soldiers pierced his side and forthwith there came thereout blood and water." - from the Gospel of Saint John.
   As a religious symbol the Holy Grail represents the chalice of blood which Joseph of Arimathea obtained from the body of Christ upon the piercing of his side by the spear of the Roman centurion Longinus. Bulgakov explains how this symbol played an important role in medieval society within both Latin and Eastern traditions, although frequently looked at somewhat askew by prominent clergy. According to legend, Christ was crucified atop the Mount of Golgotha where the head of Adam was supposedly buried. Bulgakov notes that within the Eastern churches it is believed that a drop of Christ's precious blood fell upon Adam's head thus saving him. Joseph of Arimathea is believed to have taken the chalice to Glastonbury in Britain and to have started a church there according to certain Western traditions. This essay is an excellent piece which explains the importance of the Holy Grail, and how it comes to embody the entire world, which is redeemed through Christ's salvific blood. Bulgakov concludes by noting the apocalyptic implications of this legend in particular as it relates to modern Russia and mentions the quasi-Christian thinker Nikolai Fyodorov who wanted to use technology to restore the dead to life.

   _The Eucharist_. In this piece Bulgakov challenges the traditional scholastic Catholic interpretation of the Eucharist as transubstantiation of bread and wine into body and blood of Christ. Bulgakov compares Catholic (as well as Protestant, e.g. consubstantiation of Luther) and Eastern (patristic) notions of the Eucharist and notes the importance of the Eucharist for Eastern theology. According to Bulgakov, the Eucharist should be understood in terms of transmutation (calling to mind alchemy, perhaps?) of bread and wine into body and blood of Christ, so that the consumption of the Eucharistic meal plays a role in the consecration. Bulgakov concludes with mention of the Sophiological role in the Eucharist, mentioning his unique Sophiological theories of Christ's incarnation as well as the incarnation and resurrection of the Mother of God, Mary. I believe this essay is somewhat weaker than the other one, and tend to agree with Father Slesinksi's assessment of it, in that Bulgakov ignores an important component in the notion of transubstantiation. Nevertheless, this essay is interesting for any reader, either Catholic or Orthodox, to understand.




3. _The Holy Grail and the Eucharist_ by a Russian Orthodox priest, Fr. Sergius Bulgakov, consists of two essays on Eastern Orthodox Eucharistic theology. The first, essay, "The Holy Grail" addresses a passage in the Gospel John where Christ's body on the Cross is pierced by a Roman soldier and blood and water flowed out. Bulgakov explains that this symbolizes the redemption and sanctification of the Earth. The entire Earth can be considered a chalice containing Christ's blood. The essay does not address the legends connected with Arthurian romance and the quest for the Holy Grail. The second essay, "The Eucharistic Dogma" engages in a hairsplitting polemic against the Roman Catholic doctrine of transubstantiation based on the Orthodox patristic definition of the Eucharist as a transmutation of the bread and wine. The book features an introduction by a Byzantine Catholic priest and an afterward by Caitlin Matthews, a writer on various mystical subjects. I only gave this book two stars because of the back cover's blatant lie: "Most theology seems abstract and intellectual, but this book by Father Sergius Bulgakov demonstrates another, more poetic, approach to the divine mysteries, one that speaks to our minds and hearts. We may call it mystical lyricism." As far as books on theology go, this one takes the cake for an ultra-abstract and obscure subject. I tried as hard as possible to enjoy reading this and understand how it could be relevant to my understanding of theology but could not. Fr. Bulgakov's works are apparently very unpopular amongst the Orthodox for his writings on Sophia as Divine Wisdom. I've never seen his books advertised or published in Orthodox catalogues or bookstores, and the publisher Lindisfarne seems to approach Christian theology from a somewhat neo-Gnostic standpoint rather than that of Christian Orthodoxy. There are plenty of other sources on Orthodox Eucharistic theology from authors whose explanations of doctrine are both more succinct and less controversial.

2 comments about A Long Walk to Church: A Contemporary History of Russian Orthodoxy.

1. This book will open your eyes to what the real issues were, when and where for the Russian Orthodox Church in the 20th century. Davis is relatively sympathetic to the ROC, but he doesn't hold any punches when there IS a criticism to be made. Davis spends quite a bit of time crunching numbers, but he also takes the time for anecdotal descriptions, too. This is very readable and insightful! Side note: He seems a little naive and starry-eyed about Gorbachev's support for the Church, but that might just be my reading too much into it.



2. If you're interested in what's going on in the church in Russia today, Davis provides both the background and the contemporary perspective. Thoroughly annotated with 100 pages of end notes, this book combines statistical analysis of the church's fluctuating fortunes with reports from Communist and other annals and Davis' own observations from visits to hundreds of churches.
   
   Its academic approach, while thorough, makes it less accessible to the casual reader interested in the subject, which is why I gave it only 3 stars. I'd like to see Davis return to this subject with a book aimed at the general reader. Based on my visits to 4 Moscow churches within walking distance of each other and to a couple of Old Believers churches, I think there's a story waiting to be told of the variety of approaches to Orthodox belief and practice that are active in Russia today.

4 comments about The Russian Church and the Papacy.

1. Russian theologian Vladimir Soloviev had an encyclopedic knowledge of world and Church history, yet he was able to distill much of its essence into this compact but powerful volume. Part One, "The Papacy and Six Centuries of Eastern Heresies," is a real eye-opener and a must-read for anyone interested in ecclesiastical history.I found his analysis of the three main parties to these controversies particularly insightful and right on target.
   Soloviev's descriptions of the nefarious and shameful goings on at the Latrocinium (the pseudo-council of Ephesus in 449) and the response of the Church at the Holy Ecumenical Council of Chalcedon were based on primary sources. They are extremely helpful in cutting through the fog of modern ecumenist waffling on and revisionist assessments of the great councils of the Church, especially Chalcedon.
   The Russian theologian's God-given wisdom and equally God-given writing ability enabled him to dissect Byzantine caesaropapism with surgical skill and to allow us to see it for what it was.
   This is a great book, one of the greatest I have ever read. I recommend it without reservation.



2. Soloviev's 'The Russian Church and the Papacy' is an absolutely brilliant tour de force apologetic work in defense of the papacy and easily the very best I've ever read. A must-read for non-Catholics who still maintain that the papacy is an invention of the Roman Bishops or that the Pope has a 'primacy of honor' only. An objective read of this book would almost force one to accept the historical Catholic view of Papal authority and infallibility - period!



3. This is a spirited defense of the papacy written by a Russian Orthodox theologian who was frustrated with the lack of interest displayed by his co-religionists regarding his proposals for reunion with Rome. It provides useful material for Catholics who need to defend papal primacy in an apologetics situation, especially when dealing with Orthodox polemicists.
   
   Some Orthodox readers may find this book interesting; others may simply be irritated and exasperated by Soloviev's polemical style. For the latter, I recommend Oliver Clement's book _You are Peter_.
   
   I found most helpful and interesting his argument that since the content of the Vatican I definitions of papal primacy can be found in the writings of Pope Leo, that Eastern Orthodox Christians of Leo's time supported these ideas, and that even now the Orthodox still consider him a saint, that there is no basis for the Orthodox to consider the modern Roman church to be heretical. He buttresses this argument with extensive quotations from primary sources.
   
   The book was written in the late 19th century. Consequently, Soloviev's references to "current events" in Russia, Bulgaria, and so forth can seem odd. Reminiscent of his friend Dostoyevsky in _The Brothers Karamozov_, Soloviev seems to have seen Russia to have a Christian mission to spread the gospel, reinforcing the anachronistic feel of some of the text.
   
   As mentioned earlier, this book is strongly polemical in tone. It is more useful for apologists than ecumenists. For the latter, I recommend Klaus Schatz's book _Papal Primacy: From its origins to the present_. The latter book gives a sweeping and detailed historical overview of papal primacy in a non-polemical fashion, from a Catholic viewpoint. I also highly recommend Oliver Clement's book _You are Peter_, which approaches this topic from an Orthodox perspective that is respectful of Catholic theology. It is really interesting to see Clement and Soloviev interpret the same historical events in dramatically different ways.
   
   If you have the money, I recommend all three books. If not, I recommend first the Schatz book, then Clement, and then Soloviev.



4. Soloviev is not a familiar name to western Christendom. Until this great theologian's work was revealed to us through Pope John Paul II, it would have been difficult to find anyone in the west familiar with this fiery Russian theologian. In this work, Vladimir Soloviev gives stinging rebuke to his fellow Russian Orthodox theologians concerning their rejection of papal authority. He demonstrates in the beginning of this work through an uncompromising polemic that the Orthodox church has inevitably traded the primacy of the Church of Rome for the primacy of Ceasar. In this stinging rebuke he furthers makes the case that Islam is the logical, necessary, and ultimate conclusion of Eastern Orthodox thinking. Islam, in that sense, is not a religion in itself but an eastern Christian heresy carried to its logical conclusion. The Islam heresy theory is not one Dr. Soloviev details here but he provides enough that it makes us want to give that theory and its implications much thought.
   
   Dr. Soloviev continues in rather harsh polemic strains demonstrating that Orthodoxy leads ultimately to a church that has lost the ability to affect true reformation of culture but instead becomes the servant of that self-justifying culture. It salt that has utterly lost saltiness and that never challenges the state that tramples it underfoot.
   
   With the tone of the first portion of this book, many may not last to the end and that is unfortunate. Those who endure to the end will reap a rich reward in the form of the scriptural exegesis Dr. Soloviev provides in support of the primacy of Peter. It is, perhaps, one of the most concise and convincing cases ever written for this key distinctive of the churches in union with Rome. It is a good summary of the key scriptures and how they are interrelated with the entire body of scripture to form the big picture of the Church that Jesus founded 2000 years ago.
   
   Although the early chapters may be too harsh for some readers, the final summary of the scriptural basis of the papacy is worth the effort. It is an historic challenge to the eastern church from one of it's own and it is a challenge that should be difficult to ignore.

1 comments about Little Russian Philokalia: Abbot Nazarius of Valaam.

1. The wisdom contained in this book brings what we believe to be beyond our reach, down to earth in a simple, clear, understandable way. The teachings of this Orthodox Saint are livable, practical, and give a wonderful insight into Orthodox Theology, both for the "scholars" and for those seeking a better way to live in harmony with all other creatures on the path back to God.

1 comments about The Diary of a Russian Priest.

1. Fr. Alexander Elchaninov(1881-1934) was a genuine Russian priest to the backbone. A simple childlike ascetic and at same time a thoroughly educated man which this book show. With a background as a teacher and member of the intellectual elitè of pre-revolutionary St. Petersburg for a decade(1900-10) he knew personally many of those who came to form a "revival" of religion and philosophy of the time. But he was of different material. He soon gave up teaching, fled to France in the 1920's and stayed there until his pre-mature repose of a complicated ulcer in 1934.

   It's an odd book this. Small notes, cards, papers, parts of manuscripts for books he never finished - all this was collected by his loving wife Tamara and published after his death. It's more like a big collection of notes and ideas the priest jotted down on pieces of paper in between his enormous workload as spiritual father for many, many emigré Russians in France. This is not Ernest Hemingways France - the moveable feast, but quite another picture. Elchaninovs France is seldom on the sunny side of the street. But spiritually it's inspiring.

   Thomas Merton once wrote in his diary that he was at his best when he wrote short filosofical or religious comments on a piece of paper, than when he wrote even his most popular books. Fr. Alexander never came around to write any books, the workload being too heavy and the time too short, but his notes are thought-rendering and close to Mertons diaries. And one can read clearly out of this book that he loved and treasured his vocation.

   The minuses, but also in it's own way the pluses, is of course the briefness of Fr. Alexanders thoughts and reflection about his ministry and spirtuality, and lack of thorough descriptions of the enviroment he lived in. But still one can feel his warmth of heart and some few larger sections that covers at least to a certain degree some of his experiences.

   Sip this cream in small portions.

1 comments about Sophia, the Wisdom of God: An Outline of Sophiology (Library of Russian Philosophy).

1. Sophia: The Wisdom of God: An Outline of Sophiology is one of the most controversial works of 20th century Orthodox theology. Written by the highly-regarded theologian Sergius Bulgakov, it is an attempt to write a theology of the Wisdom of God - a concept found in the Christian Bible, considered from time to time by the Church Fathers and, most importantly, architecturally articulated throughout the Orthodox world in churches such as the famous Hagia Sophia (Holy Wisdom) in Constantinople, which is dedicated to the Wisdom of God.
   
   It is with the church buildings themselves that Bulgakov begins his inquiry - a rather unique place to begin a work of speculative theology. Thus, Bulgakov takes the very existence of Orthodoxy's most famous cathedral and turns it into a theologically valid - the theologically valid - point of entry into the question of what the Wisdom (Sophia) of God is. Grounding theology in the very brick and mortar of a church structure is not a new thing in the history of Christendom - the late-16th century Anglican theologian Richard Hooker did something similar in Book V of his Laws of Ecclesiastical Polity, the Abbot Suger also turned to the aesthetic of architectural beauty in his theological writings on the Cathedral of St. Denis in the 12th century and, within the Orthodox tradition itself, the arguments about icons in the 8th and 9th century were arguments about the inside of the church building as much as an argument about religious artwork qua religious artwork - but it remains an unusual thing. Thus, it would have been welcome for me if Bulgakov had given a greater methodological consideration to and explanation of the validity of this perspective. Like Hooker, the implication seems to be that the worshiping community itself, by worshiping in a particular church building, both validates and shows the validity behind the naming of a particular church whether after a saint, or a Biblical figure or, as in this case, in honor of the Wisdom of God. And so, the lived experience of the community that worships God in Hagia Sophia - the lived experience of the community that worships God in Holy Wisdom - is the beginning part of this book.
   
   There is a second important point that Bulgakov makes early in the book which must be kept in mind: the distinction between the Glory of God and the Wisdom of God. Both Glory and Wisdom are written of in Scripture as being *of* God; Bulgakov's desire to give a theological explanation of the Wisdom *of* God can thus be read, methodologically, as applying equally to the Glory *of* God. There is an unusual amount of Biblical exegesis in this book - that is, unusual for a work of Orthodox theology. I do not mean that Orthodox take no interest in Scripture! Rather, because Scripture is understood as the font of Tradition, all of Tradition is an equally valid resource in Orthodox thought for discussing theology (both as dogma and as mysticism). Bulgakov pays attention to the Fathers, as the Orthodox are well known for doing, but the point nonetheless remains: there is an unusually high level of Biblical exegesis in the book. For me, it is a welcome departure, although because I do not know how the Orthodox have historically approached the Biblical statements about the Wisdom *of* God, I can't tell whether or not Bulgakov is reflective of his own tradition on this point.
   
   The major difficulty with writing a theology of the Wisdom *of* God - it would presumably be the same difficulty that would accompany a theology of the Glory *of* God - is avoiding the implication that Sophia is a fourth person in the Godhead. Bulgakov's Trinitarian theology is thoroughly orthodox; at no point does he claim that Wisdom is a fourth hypostasis (person). Rather, he claims that because Wisdom is *of* God, this means that it a) belongs to the undivided essence of God, which means that b) all three persons of the Trinity - the Father, Son and Holy Spirit - partake of Wisdom in a way which is according to their own personhood. Thus, Wisdom is shared equally and in an undivided fashion among the persons of the Godhead. Presumably, given Bulgakov's distinction between the Wisdom and the Glory *of* God, we could say the same of Glory: it belongs to the essence of God and is therefore partaken of by each person of the Trinity in a way that is according to their personhood. Bulgakov does not claim such in this book, but it seems to me to be the implication he leaves us with.
   
   Although an unusual topic of theological investigation, up through this point it seems to me that Bulgakov is really quite thoughtful and insightful and, above all, thoroughly orthodox. Where his speculation seems to run aground is late in the book where he claims that there is the uncreated, eternal Wisdom *of* God, but also a created, creaturely Wisdom. He further claims that it is the union of eternal Wisdom with created Wisdom that unites God and the created order in relation to one another. While I would think that there would be ways that Bulgakov could take this that would resolve any confusion, the problem is that he doesn't - that is, he doesn't really explain what or who created Wisdom is. What, then, are we to understand created Wisdom to be? If it were humanity in its undefiled state, then it would be clear that the union of eternal Wisdom with created Wisdom was a reference to the incarnation. But again, this isn't made explicit. I think that claiming that creation and God are united in Wisdom - and, one may presume, Glory as well - is a pretty beautiful thing to claim, and a pretty beautiful worldview to have. But, it needs to be clarified how and I just don't think that Bulgakov does this. So, it's not a heretical work, but a potentially confusing one (and the potential confusion is just made worse by the fact that it is a book that advances a "feminine" view of the Godhead, which isn't the point of the book at all, but to consider the theological meaning of a series of feminine Biblical images; I can't help but think that Bulgakov would have cringed at being seen as some sort proto-feminist). Nonetheless, I think it is worth reading, because it presents us with a point of departure for what we all orthodox (ie, Nicene) Christians already believe: that Wisdom is truly of God. How to articulate that fully seems to me to be one of the more important topics for theology today - and Bulgakov does help us get there, even if not perfectly.

5 comments about Little Russian Philokalia : St. Seraphim of Sarov.

1. Just read it, you have to, no description can give it justice. All I can say is this, it's comparable to Issac of Nineveh's "On Ascetical Life" in its beauty, depth, and penetrating words of love, peace, and prayer. Just read it, this book will change you forever.



2. Simple, elegant, uplifting, and profound.
   
   I am glad to see that we now have a Russian companion volume to the traditional Philokalia.
   
   I found that the pictures of St. Seraphim spoke to me too.



3. While preparing a lecture on Surat Shabd Yoga, I came across the Philokalia and thought it might be useful in my talk. "Surat" is a Sanskrit word for "Soul", "Shabd" is the Sanskrit word for "Holy Spirit". "Yoga" simply means "To Yoke". Hence, Surat Shabd Yoga is the process of connecting the soul to the Holy Spirit. In the "Little Russian Philokalia", Saint Seraphim of Sarov taught that the main aim of Christian life is to acquire for oneself the Spirit of God. His amazing and supernatural conversation with N.A. Motovilov on "The Acquisition of the Holy Spirit" is included in this volume.



4. I've been really enjoying the Russian Philokalia series, more so, even, than the original Philokalia and the sayings of the Desert Fathers.
   
   From an evangelical perspective the Desert Fathers can often come across as legalists whose religion has less to do with a Christ centered faith, than it does with trying to outdo each other in their rules of piety (ie: the argument about whether a true monk would (a) never lay eyes on a woman or (b) be able to look at a woman and not even recognize her as being of the opposite gender).
   
   The original Philokalia, on the other hand, reads more like a text on Hindu meditation: weird mystical concept and breathing techniques mixed with Christian references and other rules for achieving enlightenment (or seeing the uncreated light of God).
   
   The Russian Philokalia series, on the other hand, especially this volume of the writings of St. Seraphim, are far more "down to earth" or at least more familiar. Seraphim's sayings, for example, are generally rooted in a Spirit-centered faith, and hence, more accessible to evangelicals and others looking at Orthodoxy for the first time. I don't know what makes them more accessible. Perhaps its because these men lived closer to our own time; perhaps its because the Orthodox church in their day had been influenced by Western thinking; or perhaps its because they were simple Russian peasants. In any case, I really enjoyed this series of books and would readily reccommend them to interested readers.



5. This first volume in the set of 6 (I sincerely hope that there will be more to come) is, in my opinion, essential reading for every Christian.
   
   We in the USA need to unlearn everything that we were told about "the big, bad, Red Russians"... This set is a good start in introducing westerners to the amazing and profound depth of Russian spiritualism!

2 comments about The Meaning of Icons.

1. Among the many books on icons, this is one of the oldest still in print. Why has it become a classic? Because it was written by one of the greatest twentieth century theologians, Vladimir Lossky, and by one of the greatest 20th century iconographers,Leonide Ouspensky who spent the whole of his artistic life in France painting icons and frescoes. Their approach is unique not only because of their deep experience of the Orthodox faith, but also because of the way they decided to describe the colour prints reproduced in this volume. What we have here is a superb commentary in the form of selection of poetry from the feasts during which these icons are placed in the middle of the church. Much of this Byzantine hymnography has no parallel in the West. It is what is heard in the eastern Christian church throughout the liturgical year which this volume beautifully illustrates both in word and image. The authors' feeling for the uplifting prayer of which icons play such a vital part is genuine and rarely found in any other book about the iconographic tradition. All Christians and many non-Christians will appreciate their respectful presentation of the revelation of God to man as it is presented in this book.



2. About icons and their meaning I already had (and read) a lot in the Russian language, but until now I didn't have content and illustrations in one hand. That's for me the meaning of the Meaning. It is short, gives the theological and canonical information about the role of the icon in Eastern Orthodoxy from inside, the themes are worked out and clearly arranged, the illustrations are big and beautyful. So, I am very glad that I sought for it and bought it.

5 comments about Behold the Beauty of the Lord: Praying With Icons.

1. This isn't a dogmatic book that tells the reader what one must get out of praying with icons. Nouwen simply relates an experience he had over a course of several years while visiting l'Arche, a community for people with mental handicaps, in Trosly, France. Each year, when he visited, a different icon was placed on the table of the room where he stayed. Nouwen simply records the fruits of his meditations for us to read.

   In doing so, he aptly teaches the reader more about praying with icons than any "how to" book ever could.

   This book came at a perfect time for me in my spiritual journey. I was just beginning to open up to the world of praying with icons, when Nouwen lit a fire within my soul. I hope the book does the same for you.

   NEGATIVE: I will offer only one negative point concerning this book. The glue on my copy was defective and the front portion of the cover pulled away from the book. It has been my experience that what happens with one book, may happen with many. Still, I feel completely comfortable recommending it.




2. I first read this book in the late 80s, just before a period of return to the Catholic tradition of my youth, and I was reminded of it this past Sunday while gazing at stained glass windows in a local church.
   
   The book is a wonderful introduction to Christian iconography, from a spiritual master and healer. In addition, it is very effective as a first step toward sitting and gazing as a spiritual practice. Indeed, sitting, and seeing, becomes a profound experience of prayer in itself, and Nouwen's little book will be appreciated by those seeking a retreat from the agitation, clamor and distraction of daily life.



3. As an Orthodox Priest, I did not agree with Nouwen. He does not give correct information about the icons he is reviewing. He is not qualified to interpret icons.



4. I've read some of his other books and have always appreciated his writing. I purchased this book to be a resource for a Retreat I will be leading. It's a wonderful resource. Has lots of great information in it.



5. Henri Nouwen's book on praying with icons features the spiritual, emotional, and scholarly perspectives of the author, a priest, psychologist, and academic. The integration of these viewpoints provides something for every reader. Those interested in academics will benefit from the historical background and list of resources. Those wishing to begin or improve their prayer practice will be drawn to the author's description his own encounters with the icons. Those who don't get around to acquiring, learning about, and praying with icons can profit from the spiritual insights that Nouwen discovered during his prayer and study. And everyone will appreciate the full color reproductions of the chosen icons: The Holy Trinity, The Virgin of Vladimir, The Savior of Zvenigorod, and The Descent of the Holy Spirit.
   
   In his description of The Virgin of Vladimir and The Descent of the Holy Spirit, Nouwen mentions the subjects' line of vision. He was at first disconcerted that he could not "make eye contact" with the Virgin, who seems not to be looking directly at the painter or viewer. Nouwen suggests that the iconographer deliberately portrayed the Virgin as looking inward to the heart of God and also outward to the heart of the world, "thus revealing the unfathomable unity between the Creator and creation." Meditating on The Descent of the Holy Spirit icon, Nouwen points out that the 12 disciples form "a perfectly harmonious community," though they are not interacting with one another in any way. Rather, Nouwen observes, "they are listening together to the God within." They are united not by their common psychological make-up, he writes, but by the Holy Spirit descending upon them.
   
   In addition to careful examination and meditation on the four icons, Nouwen looks at the relationship among them. Each individually and all together, "they give us a glimpse of the house of love prepared for us by Jesus and invite us to experience, even now, the joy of living there." Henri Nouwen's "Behold the Beauty of the Lord" can bring some of that joy to every pray-er, reader, and student.