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John Behr characterizes Orthodox theology as having been "reborn in the twentieth century." Norman Russell describes Orthodox theology as having been dominated by an "arid scholasticism" for several centuries after the fall of Constantinople. Russell describes the postwar re-engagement of modern Greek theologians with the Greek Fathers with the help of diaspora theologians and Western patristic scholars. A significant component of this re-engagement with the Greek Fathers has been a rediscovery of Palamas by Greek theologians who had previously been given less attention than the other Fathers. According to Michael Angold, the "rediscovery of () writings by theologians of the last century has played a crucial role in the construction of present-day Orthodoxy. Bishop Kallistos (Ware) has predicted that "the twentieth century will be remembered as the century of Palamas". ==Russian émigré theologians== After the Russian Revolution, many Orthodox theologians fled Russia and founded centers of Orthodox theology in the West. The most notable of these were the Orthodox Theological Institute of St. Serguis in Paris and Orthodox Seminary of St. Vladimir in New York. Daniel Payne asserts that, in the 1940s, "Russian émigré theologians rediscovered the ascetic-theology of St. Gregory Palamas." From this rediscovery, according to Payne, "Palamas' theology became the basis for an articulation of an Orthodox theological identity apart from Roman Catholic and Protestant influences. Florovsky and Lossky opposed the efforts of the Slavophile movement to identify a uniquely Russian approach to Orthodox theology. They advocated instead a return to the Greek fathers in what Florovsky called a "Neo-Patristic Synthesis".Payne characterizes the work of Georges Florovsky and Vladimir Lossky as having "set the course for Orthodox theology in the twentieth century."〔Payne, Daniel. (The Revival of Political Hesychasm in Greek Orthodox Thought )〕 Metropolitan Hilarion Alfayev identifies five main streams within the theology of the “Paris school”.
According to Michael Gibson, "Lossky’s paradigm pivots on a double-sided narrative that posits a theological failure of the West characterized as ‘rationalist’ and ‘philosophical,’ the antithesis of which is the unbroken Eastern theological tradition of pure apophaticism and mystico-ecclesial experience."〔Gibson, Michael. Either/Or: The Question of Identity and Eastern Orthodoxy in the Thought of Christos Yannaras.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「History of Eastern Orthodox theology in the 20th century」の詳細全文を読む スポンサード リンク
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