The artist Wassily Kandinsky and the theologian Sergii Bulgakov, two great figures of twentieth-century Russian culture, knew each other well. They became acquainted in the 1890s at Moscow University Law School, where both attended the classes of Alexander Chuprov. Even though Kandinsky was five years older than Bulgakov, they quickly became friends.
Section: Applied Bulgakov
The Revolutionary Spirit of Revelation: Sergii Bulgakov’s Personalist Sociology
During World War II, toward the end of his life, Sergii Bulgakov spoke about the “revolutionary spirit of Revelation.” With this phrase, he meant that divine “judgement is not only on individual persons, but also on the social and political system, all kinds of despotism, both state and economic.
Father Sergii Bulgakov: Personhood, Inequality, and Economics
Our society was built on the racial segmentation of personhood. Some people were full humans, guaranteed non-enslavement, secured from expropriation and given the protection of law, and some people—blacks, Natives, and other nonwhites—were not. That unequal distribution of personhood was an economic reality as well. It shaped your access to employment and capital; determined whether[…..]
Sergii Bulgakov on Science and Theology
Sergii Bulgakov considered the problem of the relationship between faith and reason, including scientific knowledge, in a number of works, especially in Philosophy of Economy: The World as Household (1912), in Unfading Light: Contemplations and Speculations (1917), in his so called great trilogy—The Lamb of God (1933), The Comforter (1936), and The Bride of the[…..]
Christianity and the Jewish Question
The relationship of Christianity and Judaism was a perennial theme for Sergii Bulgakov, from his 1906 essay on the antisemitism of Karl Marx, to his horror at the destruction he attributed to the Jewish leadership of the Bolshevik revolution, to his polemic against Nazi ideologues, to his final and decisive eschatological conclusions.
Sex and Gender in the Thought of Sergii Bulgakov: An Overview
Since the beginning of the Church, Christian thinkers have pondered the question, What does it mean to be created in the image of God? But at the end of the nineteenth century, new questions began to emerge among Russian religious thinkers: What is the purpose of woman? And what might it mean to be created[…..]