Book Review: Pavel Florensky: Early Religious Writings

Last updated on: June 19, 2017 at 5:37 am by Henry Karlson

Book Review: Pavel Florensky: Early Religious Writings 2017-06-19T05:37:17-05:00 Henry Karlson

LOGO Patheos Explore the world's faith through different perspectives on religion and spirituality! Patheos has the views of the prevalent religions and spiritualities of the world.

Florensky”s book on a shelf. Photo by Henry Karlson

Pavel Florensky. Early Religious Writings: 1903 – 1909. Trans. Boris Jakim (Grand Rapids, MI: William B. Eerdman’s Publications, 2017),228 +xiii pages.

Pavel Florensky, perhaps the most poetic and beautiful theological stylist of the Russian Silver Age, has within the last couple decades become much more known and recognized for his greatness by a Western audience. His greatest work, Pillar and Ground of the Truth, also translated by Boris Jakim, should be the first of his works which interested readers should pick up and read. It can be seen as the cumulation of Florensky’s theological investigation up to the point of its writing; what came before it, such as the essays and texts found in this book, helps provide the supplemental reading which complements the themes addressed in Pillar and Ground of the Truth.

A significant belief which Florensky explains, both in Pillar and in the essays collected in Early Writings is that theological investigation should be based upon and explore authentic religious experience. It is not just an intellectual game. We must not misconstrue the teachings of the faith as mere ideas which we must hold on to, but rather, they must be seen as expressions of the truth, truth which accords with experience and leads to authentic religious praxis. Dogma, as Florensky explained in his essay, “Dogmatism and Dogmatics,” is important, but it is like the scaffolding of a structure still under construction. It brings together what has been experienced and established in the past, making sure the building is made upright and stable, but it must not be seen as the final product of that building itself. “To be sure, it does not follow that we do not have the right to use anything except that which is directly observed in the spirit. We have every right to be guided by ready-made schemata, but they must only be used as a preliminary scaffolding that allows a more rapid and efficient processing of the raw material” (134). The spiritual life, the experience of the Christian life, the questions and reflections which develop from that experience, all of these must unite together so that the truth of Christ can shine throughout the world. It must be a living faith, not a dead construction.

This collection of essays can be seen as similar scaffolding for Florensky’s greater theological work. It provides his observations and experiences. There is much in it that can be said to be phenomenological, such as his attempt to redefine superstition in “Superstition and Miracle” as that way of viewing and using the dark, occult forces which underlie and guide the world, in contrast to a religious view, which engages the world through holiness and what is right, and a scientific view, which is rationalistic and empirical in its assessment of the world. In this manner, superstition is said to look for and engage the dark, diabolical ways of controlling and manipulating the world – often started by someone who is at first interested in their existence, exploring them for insight into the world, only to be enchanted by the darkness and embrace it for themselves.

In “The Empyrean and the Empirical: A Dialogue,” the modality of experience is further discussed, showing how and why those coming to discuss the Christian faith through positivism might be able to systematize their rejection, but they will be doing so in a way which does not truly engage or discuss the Christian faith itself: it only sees and encounters the exterior form of Christianity without understanding the core spirit within, similar to the way sacraments, when judged from their physical form, will not reveal their essence, but when encountered, can be seen to have real positive effects which transcend empirical understanding. Florensky, likewise, addressed where he believed the confusion emerged: in the distinction between empirical “naturalism” which has no spirit to it, nothing beyond the external form which is encountered, and a symbolic understanding of the world, which understands further layers of meaning beyond such externals are possible, even if we encounter them in and through such forms which the empiricist recognizes. That is, the symbolist is capable of recognizing the transcendent and to see and experience it in and through the material form, because they do not close meaning to that empirical form alone. This is why the symbolist is able to encounter and experience new and greater layers of meaning, and so see and encounter a more in-depth form of reality, because they are not attached to the externals as empiricists have to be: “Objects of the religious worldview are therefore more full-bodied and richer than positivistic ones. The former can be compared to chords, but the latter to separate notes” (55).

This interest in religious knowledge and experience led Florensky to ask readers of an Orthodox magazine which he wrote for to relate their experiences of the sacraments, to see if those who partake of them could demonstrate a phenomenological shift in and through their reception; the answers, collected in “Questions of Religious Self-Knowledge” will unlikely satisfy any skeptic but they do demonstrate the kind of engagement Florensky was interested in his own theological investigation. He wanted lived experiences to serve as validation of religious wisdom and teaching; he knew those experiences could always be disputed by outsiders, but that is not their point; the experiences give meaning to those who have them, so that their own theologizing and philosophical inquiries do not end up mere being intellectual games investigating subjects with no content.

It is for this reason Florensky also wrote spiritual biographies, first of Archimandrite Serapion Mashkin in “The Prize of Higher Calling,” and then of Abba Isidore in “The Salt of the Earth.” Both of these biographies served to demonstrate the experiences of those who encountered the spiritual world and lived out that experience, sharing with others, the fruit of their experience. Pure hearted sincerity and love gave them a higher perception of reality. Through the transformation which they experienced, they were made to seem and appear different to others – not just eccentric, but often foolish and yet their foolishness was a wisdom which transcended ordinary human knowledge. For those who have an open heart, the purity of heart found in spirit-filled individuals are attractive. What can be seem odd or troubling about potential saints ultimately serve to reveal some hidden truth, and only those who are ready to see and encounter that truth will be given the full understanding of the mystery which lies out in the open when someone encounters a holy person in their life. They themselves understood this, as Florensky demonstrated in the story of Abba Isidore’s famous “ascetic jelly” which was given only to special people who he knew were ready to appreciate it: in the earthly sense, they jelly was bitter and unsatisfying in taste, but for Isidore and those who saw the world in his light, such jelly was actually a delight, a means of partaking the glory of God on earth. “There were reasons for this: those who were not properly trained could barely swallow a single spoonful of this ascetic jam. Father Isidore, on the other hand, would eat several spoonfuls and praise it” (171). This was all in part a demonstration of how the conventions of the world are overcome and subverted by the transcendent experience of the spirit, and those without that spirit will not be able to discern and engage the glory before them, but those who are, will see all things and enjoy things in the spirit as a gift of God. This is the kind of life of prayer which empties itself of presumption and so is able to be lifted up from the scaffolding of dogma and into an encounter with the truth itself. This is what Florensky aimed for in much of his theology. While Florensky would discuss the dogmas of the faith, explaining their significance and relevance, he would not end there: he would remind his readers that what is under discussion is not merely the matter of intellectual dispute but the experience of the Christian life, and without that experience, the theologizing ends up dry and unattractive, like many of the dogmatic manuals which were in vogue in the nineteenth century.

This is what motivates his essay, “Orthodoxy,” which is an exploration of the experience and beliefs of the ordinary Russian Orthodox believer (and so is not meant to be seen as a representation of the whole of Orthodoxy itself). He suggested that in the development of the Russian Orthodox faith of the ordinary peasant, the believers inherited a theological system and dogmatics from Byzantium, and added to it the basic, spiritual principles established in their own nature-oriented religion which they inherited from their pagan backgrounds. Such paganism, he believed, was never entirely abandoned by the Russian peasants but remained side by side with the higher theological system: nature spirits were to be appeased in daily life, even as they opened up to God in a liturgical setting, which to them, was more important than the morality and theologizing of other Christian lands: “Another aspect of the Orthodox relation to the church is the tendency to emphasize cult, especially ritual, instead of doctrine and morality. Quarrels, fights, drunkenness are lesser sins than the violation of fasting; violation of chastity is more easily forgiven than the failure to attend church services; the participation in the liturgy is more salvific than the reading of the Bible; the performance of the cult is more important than charitable giving” (149). In his exposition, Florensky highlighted both the strengths and weaknesses of this system, so that it was not a mere romantic engagement with their simple beliefs. What they inherited had much which could be said to be good, but many of those pagan roots could also be seen as giving some negativity to the faith as well, so that superstition could remain. Yet, what was important and invaluable was the way grace penetrated the minds of the peasants, so that they lived it out in how they treated each other. Moralism and dogmatism did not get the upper hand. Thus, in Russia, the peasant, the lowly, the ignorant, the tattered poor, could be seen truly as representatives of God more than the super-men of Nietzsche and Western Europe: “if God himself came in a powerless and humble form, how can we despise powerlessness and humility? Perhaps, grace is revealed precisely in what is powerless and humble? Therefore, Orthodox believers never judge by appearances. They are in no hurry to be outraged and condemn; inwardly, they even sympathize with the drunk, the poor, the tattered, the ignorant, and the outright foolish” (158). Holy fools who overturned all conventions, who were humble and lowly, imitated the kenosis of God in Jesus and showed forth the radiance of glory more than the pseudo-glory of earthly achievements. This, once again, highlights what can be seen as what connects the essays in this book: only by a new vision of reality, a new vision of the world, where the ordinary ways of grasping the world are overturned, can we truly see God in all things and receive the glory which is already there before us.

As with any work by Pavel Florensky, or any of the translations by Boris Jakim, who has provided a wonderful service to English speakers everywhere with his English language editions of the classics of the Russian Silver Age, I would give my enthusiastic recommendation for anyone to buy and read this book. Certainly, as it is a collection of essays, some texts in it are more interesting than others, but together as a whole they provide key insights which are worthy reminders to those living today of how far off we have strayed from the spiritual path and what kind of vision we need if we truly want to engage any God talk at all.

Stay in touch! Like A Little Bit of Nothing on Facebook:

A Little Bit of Nothing

Previous Post

June 16, 2017

Do Not Become Like A Fish Out Of Water

Next Post

June 20, 2017 In Silence, Love Remains

Browse Our Archives

Select a Category Abortion Abraham abuse Aesthetics AI Aliens Ambrose Ancestors and Everything Andrew Angels Animals Anne Anthony Antisemitism apologetics Apophatic Apostle John Aquinas Artificial Intelligence Asanga Ascension Asceticism Assumption Atheism Attachment Augustine Authority Avarice Balthasar Baptism Beauty Biden birthright citizenship Bishops Black History Books Buddhism Bulgakov Byzantine Calendar C.S. Lewis Calcidius Catholic Catholicism Catholicism Celibacy Charity Chastity children Chrismation Christ Christmas Christology Church Climate Change Common Good Communion Confession Confirmation Conscience Constantine conventions conversion councils Covid Creation Cross Dead Death Death Penalty Debate Deception Demagogues Demons Desert Monks Desert Mothers Desire destruction development Dialogue Dignity Dionsyius Dionysius Discipline Diversity Division Doctor Who doctrine dogma Dormition Dualism Easter Easter Series Ecumenical Councils Ecumenism Education Election Empathy Environment Error Eschatology eschaton Eternity Ethics Eucharist Evangelism Eve Evil evolution Faeries Faith Fear femininity Ficino Florence Florensky Folktale Fools Forgiveness Freedom Future gender Gentile Gentiles Glory Gnostic God gods Good Samaritan Goodness Gospel Government Grace Great Fast Guns Hate healing Health Heaven Hell Hellenism Heresy Hierarchy Hildegard Hinduism History Holiness Holy Spirit Holy Week Hope Horror Human rights humanity Humility hypocrisy ICE icon icons Identification Identity Idol II Nicea Immigration incarnation Individualism Informal Reflections Inklings Intention Inter-Religious Interfaith Internet Interpretation Intrinsic evil Irenaeus Islam Israel Jacob Jerome Jesus Jews John Chrysostom John of Damascus John the Baptist Joseph Judaism justice Justification kenosis Kindnesss Kingdom of God Kingdom of Heaven Law Law of Moses Lazarus Leaf by Niggle Lent Lenten Reflection Liberation Theology Lies Life Listen Literature Liturgy locutions Logic Logos Love Marriage Martyrs Mary Mass Maximos The Confessor Meanness Meditation Mercy Middle Path Migrants Mind Miracles Miriam Morals Moses Movies Music Muslims Myths Names Nationalism Native Americans New Year Nicea Nicholas Nothing Novatian Obedience Occam's Razor Ordination Origen Original Sin Orthodox orthopraxis Pagans Palamas Palm Sunday Paradise Paschaltide Paul Peace Pentecost person Peter piety PKD Plato pluralism Plurality Poem Poetry Poiltics Politics Poor Pope Pope Francis Pope Leo XIV Post Office Prayer Pride Pro-life Prodigal Son propaganda Prophecy Prophets Providence Putin Racism Reading Reason Reflection Refugees Relationships Religion Religion Series Religious Liberty Repent Republicans Rest Resurrection Rich Rites Russia Sacraments Saints Salvation Salvian Santa Science Scripture Self-Giving Sexuality Sibyl Sick Silence Sin Singlehood Social Justice Society Sodom Solovyov Speculations Spiritual Reflection St. Cyril of Alexandria St. Justin Martyr Suffering Sunday of the Paralytic Man Sunday of the Samaritan Woman Superhero Supreme Court Teaching Technology Thanksgiving The Father the Universe Theological Reflection Theology Theosis Theotokos Thomas Timaeus Time Tolerenace Tolkien Tradition Transfiguration Trinity Trump Truth Uncategorized Unity Universities USCCB Value Vatican II Vegetarian Vices Violence Virtue Vocations War Water Welcome Wisdom Womanhood Women Work World View Worship Writing Zacchaeus

Select a Month October 2026 September 2026 August 2026 July 2026 June 2026 May 2026 April 2026 March 2026 February 2026 January 2026 December 2025 November 2025 October 2025 September 2025 August 2025 July 2025 June 2025 May 2025 April 2025 March 2025 February 2025 January 2025 December 2024 November 2024 October 2024 September 2024 August 2024 July 2024 June 2024 May 2024 April 2024 March 2024 February 2024 January 2024 December 2023 November 2023 October 2023 September 2023 August 2023 July 2023 June 2023 May 2023 April 2023 March 2023 February 2023 January 2023 December 2022 November 2022 October 2022 September 2022 August 2022 July 2022 June 2022 May 2022 April 2022 March 2022 February 2022 January 2022 December 2021 November 2021 October 2021 September 2021 August 2021 July 2021 June 2021 May 2021 April 2021 March 2021 February 2021 January 2021 December 2020 November 2020 October 2020 September 2020 August 2020 July 2020 June 2020 May 2020 April 2020 March 2020 February 2020 January 2020 December 2019 November 2019 October 2019 September 2019 August 2019 July 2019 June 2019 May 2019 April 2019 March 2019 February 2019 January 2019 December 2018 November 2018 October 2018 September 2018 August 2018 July 2018 June 2018 May 2018 April 2018 March 2018 February 2018 January 2018 December 2017 November 2017 October 2017 September 2017 August 2017 July 2017 June 2017 May 2017 April 2017 March 2017 February 2017 January 2017 December 2016 November 2016 October 2016 September 2016 August 2016 July 2016 June 2016 May 2016 April 2016 March 2016 February 2016

TAKE THE

Religious Wisdom Quiz