Book Reviews (books available through http://www.new-ostrog.org/synaxis/):
Archbishop Lazar Puhalo, Freedom To Believe: Personhood and Freedom in Orthodox Christian Ontology (Dewdney, B.C.: Synaxis Press, Second Edition, 2007).
Archbishop Lazar Puhalo, The Impact of Orthodox
Christian Thought on
Medicine (Dewdney: Synaxis
Press, 2006)
Preface:
Archbishop Lazar Puhalo has ventured faithfully and steadfastly, into intellectual
and political terrain that few Orthodox theologians in North
America have dared
enter. The journey into such deep and demanding places has done much to reveal
the splendour and motherlode of the Orthodox Tradition.
The publication of For a Culture of Co-Suffering Love: The Theology of Archbishop Lazar
Puhalo (2004) did much to highlight the visionary role Archbishop Lazar has
played in Orthodox theology in North
American and beyond. There is a mystical depth and political breadth, a
philosophic fullness and social passion that cannot be
missed in Archbishop Lazar’s unearthing and application of the Orthodox
way. For a Culture of Co-Suffering Love
articulates, in an incisive way, how and why this is the case.
Archbishop Lazar Puhalo, Freedom To Believe: Personhood and Freedom in Orthodox Christian Ontology (Dewdney, B.C.: Synaxis Press, Second Edition, 2007).
The republication of Freedom to Believe:
Personhood and Freedom in Orthodox
Christian Ontology (2007) makes it abundantly clear, yet once again, why
Archbishop
of Orthodox theology.
Many Orthodox theologians have been rather
shy about addressing the existential tradition of philosophy. Existentialism,
for some, has a bad name, and should be shunned
and avoided
should it? What is it about the insights of existentialism that need
theology, at core and centre, existential? These are some of the questions
Archbishop has taken the time to ponder in Freedom to Believe.
conclusion: 1) A Definition and Discussion of the Essential Aspects of
Existentialism, 2) An Orthodox Christian Concept of Existentialism, 3)
Existentialism and Free Will, 4) Freedom
and Choosing Values, 5) Existentialism and Models of Reality, 6) The
Existential Nature of Orthodox Theology, 7) The Existential Nature of Orthodox
Christian Systematic Prayer, and Appendix 1, Platonistic Essentialism.
carefully and judiciously, how and why existentialism has been knocked, and yet, true to thoughtful form, why the
existential tradition has much truth to it that should not be avoided
In fact, Freedom
to Believe makes it more than obvious that the Orthodox Tradition, in both
thought and deed, is the true fount
and foundation of existentialism. There is an Anglican adage that ‘abuse should
not prohibit use’, and if the existential vision has been abused
This is the task and real work of Freedom to Believe.
There is little doubt that freedom is a sacred word for the Western tradition, but the meaning of freedom often lacks meaningful content. It is often used as a justification for all sorts of behaviour. The rights of the individual are, also, front and centre for most in the midst of the culture wars of our time.
Freedom to Believe walks the extra mile to clarify the differences between
‘personhood’ and ‘individualism’, and how freedom can be distorted and abused if the language of individualism dominates the day, but, if the notion of ‘personhood’ is properly understood, the deeper meaning of freedom will emerge like a bird to the sky. There is even more to Freedom to Believe than these crucial distinctions and many others.
The intellectual meaning and significance of existentialism, freedom and personhood must be a lived reality in both the inner and outer, the mystical and public life. “The Existential Nature of Orthodox Theology” and “The Existential Nature of Orthodox Christian Systematic Prayer” wed the world of inner thought and transformative prayer and healing. Ideas must take legs and flesh, and such is the integrated existential conclusion in this gem and jewel of a book.
Appendix 1 in Freedom to Believe is rather thin and meagre (2 pages). I found the appendix a rather weak link in the book. “Platonistic Essentialism”
tends to dim, distort and diminish the full orbed thinking of Plato. Plato was a foundational thinker to the early Christians and the Fathers for the simple reason that there is much depth and integrated thought in his approach to thought and life. George Grant has been called ‘Canada’s greatest political philosopher’, and he held Plato high. Just as existentialism can be caricatured and distorted, so can reads and interpretations of Plato. Perhaps, in the future, Archbishop Lazar will be as fair to Plato as he has been so generous and insightful with existentialism.
Freedom to Believe takes arrow from quiver, places it well in bow, pulls taut, releases and hits the bull’s eye of insight and wisdom. Do read this keeper of a book. You will understand why Orthodoxy and Existentialism are in a great round dance and cannot be separated.
Archbishop Lazar Puhalo, The Impact of Orthodox Christian Thought on Medicine (Dewdney: Synaxis Press, 2006)
The Impact of Orthodox Christian Thought on Medicine was, initially, delivered as a series of lectures, by Archbishop Lazar, in 1974. The lectures were revised and updated for another series in 1982-1983, and in 1998 the more mature arrangement of the argument came into focus. The publication in 2006 of the final form of these lectures has been long awaited.
There has, at times, been a clash between medicine and faith, and many in the West (and East) are often not as aware of the role of both women and those of faith in the founding of a healthy approach to medicine. Archbishop Lazar, true to his theological breadth, makes it more than obvious and clear that Orthodoxy has had a profound impact on medicine.
The Impact of Orthodox Christian Thought on Medicine is divided into ten chapters, Endnotes and an Appendix: 1) The Healing Ministry of Jesus Christ, 2) Evangelist Luke “the Beloved Physician”, 3) Some Early Religious Threats to Medicine, 4) Orthodox Christianity Combats the Gnostic Threat, 5) The Orthodox Christian Doctrine on the Relationship Between Soul and Body, 6) The Cross Fertilization of Medical Concepts, 7) The Question of the Site of the Soul and its Impetus to Neurology and Holistic Medicine, 8) The Patristic Dimensions and Impetus to Medical Science, 9) The Foundations of Clinical, Hospital and Psychiatric Care, 10) The Transfer of the Orthodox Christian Medical Concept to the Islamic World, and, in the Appendix, the Mothers of Modern Medicine.
The Impact of Orthodox Christian Thought on Medicine is well laid out and is a fine primer on the topic. The argument is unfolded and unfurled well. Jesus and Luke are held high as physicians of body and soul. The fact that medicine could and did slip into magic and superstition is covered in thoughtful detail in this book. The way early Christians challenged such an approach to healing is articulated in an appealing way and manner. Body and soul cannot be separated, and the way the Christian medical tradition has made this clear can come as an affront to some forms of modern medicine.
The crucial role of Orthodox women such as Zenaida, Philonella and Hermione in the founding of medicine is brought forward with much insight. The relationship, often ignored, between Orthodoxy and Islam is pondered. The footnotes open up a reading path and trail that could keep the curious busy for many an engaging year.
There is no doubt that Archbishop Lazar has published a keeper in The Impact of Orthodox Christian Thought on Medicine. This slim volume, once again, makes it abundantly clear why Archbishop Lazar is the finest Orthodox theologian in North America. He understands that theology crosses a variety of disciplines and speaks to the longing for health, integration and healing of spirit, soul and body. Do drink from this goblet.
The tasted wine will refresh mind and soul, spirit and body.
Ron Dart
Department of Political Science/Philosophy/Religious Studies
University College of the Fraser Valley
Abbotsford BC Canada