Georges V. Florovsky and Vladimir N. Lossky : an exploration, comparison and demonstration of their unique approaches to the neopatristic synthesis

• Main Author: Sauve, Ross Joseph
• Published: Durham University 2010
• Subjects: 270.092
• Online Access: http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.528180

The main purpose of this thesis is to explore and compare the unique approaches to the neopatristic synthesis of Georges V. Florovsky and Vladimir N. Lossky. I will also demonstrate how these differences are manifested in their doctrine of creation. But first, to place their works in context, I consider their respective histories, views of Tradition, and methodologies. As a minor theme, I will show that both men were influenced by the Sophiological controversy: Fr. Sergius Bulgakov and Fr. Pavel Florensky are unseen interlocutors, to very different effects, in both Florovsky and Lossky. One main concern that arises is what truly determines Orthodox theology. Florovsky’s method is very historical, and his view of Tradition follows the neopatristic synthesis quite closely, even programmatically. His premise that God created freely, coupled with the absolute ontological distinction between creature and Creator, leads him to the conclusion that man is absolutely free and undetermined. This is the foundation of his personalist theology. Yet most of his work on creation is in hidden contradistinction to Russian religious philosophy, specifically the Sophiology of Bulgakov. Lossky’s work is also based on the Fathers, but he adds much that is his own creative theological work. He does not follow the neopatristic synthesis as programmatically as Florovsky. The basis of Lossky’s entire anthropology is found, by way of analogy, in his Trinitarian theology. But the major difference between his work and Florovsky’s is that Lossky is indebted to Russian religious philosophy: he shares much with the work of Florensky, as well as some of the intuitions of Bulgakov. This is particularly apparent in his concepts of the image of God in man and of the person. But he also arrives at his personalism through his apophatic method, applied in a universal manner, and his true synthesis of the Fathers with contemporary thought.