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  Sublime, Beautiful, a Holy Teasure November 8, 2008
Lossky demonstrates how theology and mysticism are one in the Eastern Church. Using an apophatic framework he relates Trinitarian theology, pneumatology, contemplation, Divine Light and other topics back to the central theme of theosis. His writing is clear, precise and immensely meaningful. Lossky also displays an incredibly nuanced understanding of various Patristic authors in building his case. This is the best book I have ever read.
an ever-greater plenitude, March 24, 2007
2 out of 3 found this review helpful
"...the mystical approach is set up against systematic theology, the contemplative against the liturgical, the saints against the Church." V. Lossky
"An ever-greater plenitude, in which knowledge is transformed into ignorance, the theology of concepts into contemplation, dogmas into experience of ineffable mysteries" Edward Moore
All Theology is Mystical:
Lossky has carried his contradiction to great lengths, against the historical reality which forced Western theology into a preconceived pattern of Scholasticism and the Reformation. Lossky stresses that, "an ever-greater plenitude,, inasmuch as it shows forth the divine mystery: the data of revelation. On the other hand, mysticism is frequently opposed to theology as a realm inaccessible to understanding, as an unutterable mystery, a hidden depth, to be lived rather than known; yielding itself to a specific experience which surpasses our faculties of understanding rather than to any perception of sense or of intelligence." V. Lossky
Thus the mystical approach is set up against systematic theology, the contemplative against the liturgical, the saints against the Church. Philaret, Metropolitan of Moscow, declared that 'Sermons and Addresses', 1844, as expressed in Lossky's own words, "We must live the dogma expressing a revealed truth, which appears to us as an unfathomable mystery, in such a fashion that instead of assimilating the mystery to our mode of understanding, we should, on the contrary, look for a profound change, an inner transformation of spirit, enabling us to experience it mystically. Far from being mutually opposed, theology and mysticism support and complete each other. One is impossible without the other."
God became man that men might become gods:
It is the Christian East, or, more precisely, the Eastern Orthodox Church, dominate the field of mystical theology. This limitation is somewhat artificial since, 'Christian theology is always in the last resort a means: a unity of knowledge serving an end which transcends all knowledge. This ultimate end is union with God or deification, Established by the Alexandrines as 'God became man that men might become gods', and advanced as the theosis of the Greek speaking Fathers. It may seem paradoxical, that Christian theory has a practical end; mystical as it is, it eventually aspires to the supreme goal of union with God.
Mystical Theology of East & West:
Lossky expressed it best, "In reality, since the cleavage between East and West only dates from the middle of the eleventh century, all that is prior to this date constitutes a common and indivisible treasure for both parts of a divided Christendom. The Orthodox Church would not be what it is if it had not had the Latin fathers. No more could the Roman Catholic Church do without St. Athanasius, St. Basil or St. Cyril of Alexandria. Thus, when one would speak of the mystical theology of the East or of the West, one takes one's stand within one of the two traditions which remained, down to a certain moment, two local traditions within the one Church, witnessing to a single Christian truth; but which subsequently part, the one from the other, and give rise to two different dogmatic attitudes, irreconcilable on several points."
Eastern Orthodoxy & Jungian mysticism:
In a recent study, it has been argued that, one touchstone of scientific validity is the universality of observations independently made. A comparison of the cosmological, theological, and anthropological assumptions that underlie the mystical traditions of the Eastern Orthodox Church and those of Jung's mystical observations about the universe, God, and humankind, the common ground of the two divergent systems of Eastern Orthodox and Jungian mysticism, by Bishop Chrysostomos and Thomas Brecht, suggests a universality and scientific validity in Jung's assumptions about the great unknown (Apophatic) .
BOOK REVIEW:
Lossky explores the roles of apophatic, or negative, theology, and kataphatic, or positive, theology in the Orthodox tradition, and the manner in which their union leads to an ever-greater plenitude.
Edward Moore, an Orthodox expert wrote a compelling theological analysis, of 'The Mystical Theology of the Eastern Church,' on Theandros - An Online journal of Orthodox theology and philosophy; Read it on: [...]
Superb and Serious September 29, 2005
36 out of 37 found this review helpful
Vladimir Lossky's "Mystical Theology' is one of the most profound books ever written about Christianity. It is a superb volume for armchair theologians, clerics of every stripe, those seeking a greater understanding of God in Trinity and human nature, and those wishing a lucid explanation of the differences between the Holy Orthodox Church and more occidental, rational, and secular forms of Christianity.
Mystical Theology revolves around several themes such as God's Love, the centrality and inexplicability of Mystery, the importance of the early Church fathers (and mothers), and man's relation to the Godhead.
Lossky was one of the great apologists for Orthodoxy in the west from 1923-1958 and his scholarship is peerless. Reading Mystical Theology is profound and profoundly rewarding, but it takes effort. No; the book is NOT poorly written- it is clear. But the concepts presented cause one to go slow, to stop, to ponder, and to pray, sometimes for days.
Are you ready to think about the difference between Eastern and Western notions of Grace, about the three hypostases of the Trinity and how the Son is begotten of the Father while the Spirit proceeds from Him? Are you interested in St. Gregory of Nyssa's intriguing view of Hell and how that relates to the concepts of uncreated energy described by St. Gregory Palamas?
If so, you will just love this volume. It might even be life-changing for you! Man can never comprehend the Godhead, as Lossky himself points out, but this book will allow us to understand more than we otherwise ever would!
Lossky is brilliant July 15, 2004
24 out of 28 found this review helpful
This was one of the first books I tackled in my conversion process to the Orthodox Catholic Church. Orthodoxy is so profound, so deep, so mystical... it makes all man-made theologies look like shallow charicatures.If you're looking into Orthodoxy, I would recommend this book with the following warning: This book is not really what a professor of mine would call a, "soup and salad" book. That is, it is not one that you can just buy and skim through; it is not light reading. That having been said, for people out there like myself, who really want to know why the Holy Orthodox Catholic Apostolic Church considers herself to be just that-- THE Church, then this book is for you.
This work gets at the heart of Christian mysticism July 22, 2003
35 out of 35 found this review helpful
While this title appears on many recommended lists of books on Eastern Orthodoxy, it would not be easy reading for someone uninitiated to mystical Christian writings (from either the east or the west). It also helps to have at least a passing knowledge of Greek as many of the terms appear in Greek.Lossky spends over half the book laying a foundation on the Eastern understanding of apophaticism (describing God by what He is not), asceticism, the Holy Trinity, uncreated energies of the Godhead, image and likeness, the "economy of the Son" and the "economy of the Holy Spirit," before discussing the goal of Christian mysticism which is theosis or union with God, the Divine Light. To me, the heart of the book is in the chapter on "The Way of Union," but it would be meaningless without the preceding chapters. Lossky quotes profusely from the great mystical theologians of the Eastern Church, from various epochs and geographic locations to display the inherent unity of thought on mysticism in the Eastern tradition. Readers who need an introductory work before tackling Lossky might want to try "The Illumined Heart" by Frederica Matthewes-
Green, "Beginning to Pray" by Anthony Bloom or "The Art of Prayer" by Igumen Chariton of Valamo.
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