Protopresbyter Georges V and Matushka Xenia I Florovsky
Protopresbyter Georges Vasilyevich Florovsky (1893-1979)
and
Matushka Xenia Ivanovna Florovsky (born) Simonova (1893-1977)
Georges may be spelt George, Georgiy, Georgy.
Xenia may be spelt Ksenia.
Early life of Georgiy Vasilyevich Florovsky
On 28 August/9 September, 1893, Georgiy Vasilyevich Florovsky was born in Elisavetgrad (now Kropyvnytskyi), in the Kherson Governorate in the Russian Empire. Georgiy Vasilyevich was born into the family of the Priest Vasiliy Antonovich Florovsky (1852-1928) and Claudia Georgievna Popruzhenko (1863-1933).
The elder brother of Georges was Antoniy Vasilyevich Florovsky. The family was naturally raised and formed in the Russian Orthodox Church, in the Orthodox Christian Faith.
In 1894, the family moved to Odessa, on the north coast of the Black Sea, where the father taught at a state school and at a private women's gymnasium (high school). Father Vasiliy later received the position of first priest in the Transfiguration of the Saviour Cathedral, and the rector of the Odessa Orthodox Theological Seminary.
While Georgiy was still a schoolboy, and he naturally spoke Russian, he also learnt the English, German, French, Latin, Greek and Hebrew languages.
Higher education
In 1916, Georgiy Vasilyevich graduated from the Faculty of History and Philology of the Imperial Novorossiysk University (now the I Mechnikov Odessa National University), where he also studied the history of philosophy and natural science. During the years of the wars (World War I, the Bolshevik Revolution, and the Civil War) while he was a student, in the manner of many of his contemporaries, he sought to understand reality on the paths of philosophy.
The past fate of Russian theology has always been for me a history of creative modernity, in which I had to find myself (he wrote much later in the preface to his ‘Ways of Russian Theology’).
The difficult path followed by Russian philosophy involved on the one hand the inheritance in Orthodox Christian countries of the traditional place of philosophy in learning as passed on from the Eastern Roman Empire. In this case, theology was considered to be the fountainhead of learning, from which the other disciplines grew. Philosophy (the meaning of which is “love of wisdom”) came in second place, and the consideration of wisdom involved the Son of God as Wisdom (as reflected in the name of the Cathedral of Holy Wisdom (usually called "Hagia Sophia", which means "Holy Wisdom" in Greek) in Constantinople). On the other hand, the inheritance involved the strong influence from Western Europe which came to some extent through the Kingdom of Lithuania and through Poland. This increased considerably after the deliberate opening of Russia to German, French and Italian influence by Tsar Peter I.
The central influence from the West in this field was the change in priority from theology to philosophy, as was established in the time of Charlemagne. In this realm, the change in priority implies that no longer is God’s self-revelation to His creatures in first place. Instead, philosophy takes precedence, and the understanding of God becomes subject to human reasoning and logic. Scholasticism was the main characteristic of this change, and it influenced everything, in that it has dominated education, thinking, and philosophy from the Middle Ages until the present in the West.
In the 19th century, there began movements (especially in theological education) to return to the original manner of teaching and learning, which was usual in the Eastern Roman Empire and in Orthodox Christian countries. Whereas in the West, the main method of learning is through deductive reasoning, in the Christian East, the usual method is inductive reasoning. Metropolitan Antony (Khrapovitsky) was a main promoter of this movement. It is this tension that was to some extent in the background of various controversies. This movement may be called “return to the Fathers”, a movement which later was promoted by the Archpriest John Romanides.
Exile, 1920
Bulgaria ; Prague, Czechoslovakia
In 1920, Georgiy Vasilyevich was approved as a “privat-docent” ; but because of the Bolshevik Revolution and the Civil War, his family left Russia and settled in Sofia, in the Kingdom of Bulgaria.
In Sofia, Georgiy Vasilyevich met for the first time Xenia Ivanovna Simonova. However, although they were aware of each other, there were few words exchanged at that time.
In 1921, Georgiy was invited to Prague by the President of Czechoslovakia to teach philosophy of law. There, a large number of the highly-educated Russian intelligentsia found shelter from certain death during those years, after having fled from the revolution and civil war in Russia. The facilitator of this possibility which was promoted by "Action Russe" was the "Academic Commission of the Committee to Provide for the Education of Russian Students in Czechoslovakia".
In Prague at that time, the physical and practical circumstances were very limited, but the intellectual and cultural circumstances were very, very stimulating. Then Georgiy Vasilyevich again met Xenia Ivanovna Simonova, and he soon understood that she was to be his future wife.
Early life of Xenia Ivanovna Simonova
Xenia Ivanovna Simonova was born in 1893 in the Russian Empire.
Xenia Ivanovna received a good education to a high level in Russia
Her father, I I Simonov, was a teacher in Vyborg, a Karelian town in the Grand Duchy of Finland until the 1917 Bolshevik Revolution.
At that time, the Simonov family fled from Russia, probably following a similar route to that of the Florovsky family (that is, south to Odessa, and then to the Kingdom of Bulgaria).
Xenia Ivanovna was in Sofia, Bulgaria, at the same time as Georgiy Vasilyevich, and they met briefly. However, they did not yet begin to talk. Both families moved then to Prague, in the newly-established Czechoslovakia. It was there that they met again, and this time they talked. Very soon, they decided to marry.
Marriage, 1922
In 1922, Georgiy Vasilyevich Florovsky was married to Xenia Ivanovna Simonova in Prague.
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Xenia I Florovsky 
Georgiy V Florovsky
According to Andrew Blane, a biographer of Georges Florovsky, it is important to appreciate the significance of the contribution of Xenia Ivanovna to the life of Georgiy Vasilyevich :
Xenia Ivanovna's contribution to Father George's life, as any who knew them know, can hardy be overdrawn. Highly educated, having also finished the "Bestuzhevskie kursy" in Saint Petersburg, a talented painter, a translator, a faithful member of the Orthodox Church, she would for more than fifty years be his closest companion and most exacting critic.
Such a statement is important to keep in mind. As with other very famous men, Xenia, the wife, is usually left out of biographies and the like. Such negligence in biographies omits the very real and even crucial place in the life of the husband (in this case Georgiy Vasilyevich), since his confidence and trust in her very much enabled him to become the valuable gift that he became for the Church.
During the first 3 years of marriage, they shared 2 rooms of the Savoy Hotel with 3 members of Xenia's family. Difficult as this was, it was gratefully embraced, since it was nearly impossible to find an apartment anywhere in the city at that time. Besides this, the hotel was very conveniently located, and other émigrés lived there as well. Amongst these were Georgiy's brother Antoniy Vasilyevich and his wife.
Teaching in Prague, further study, 1922
From 1922, Georgiy Vasilyevich taught at the Russian Law Faculty of Charles University and at the Higher Commercial Institute. In this institute, he taught a course in the history of Russian literature.
At that time, Prague hosted the highest concentration of Russian intelligentsia in all Europe. Because of this numerous concentration, very many opportunities became available. Present at this time in Prague were : Antoniy V Florovsky ; Sergiy N Bulgakov ; Nikolai O Lossky ; Vladimir N Lossky ; A A Kizevetter. The most influential and closest to Georgiy Vasilyevich were, however, P I Novgorodtsev and Petr B Struve.
In 1923, Georgiy Vasilyevich defended his master's thesis publicly. The subject was “The Historical Philosophy of Herzen”, and the rather large auditorium in which the defence was conducted was filled to overflowing.
In Prague, Georgiy V Florovsky was a member of the Brotherhood of Saint Sophia (Holy Wisdom), founded by the Priest Sergiy Bulgakov, with whom he later radically differed. There, along with N S Trubetskoy, P N Savitsky, P P Suvchinsky, and others, he became one of the founders of the Eurasian movement, and he participated in the collection-manifesto “Exodus to the East” (1921). However, his connection with this doctrine did not last long. He took part in 2 more Eurasian collections (“On the Ways”, Berlin, 1922 ; “Russia and the Latins”, Berlin, 1923), after which, having entered into an ideological conflict with leaders of the movement, he finally broke with them after the publication in 1928 of his article “Eurasian Temptation”.
In 1923, he took part in the work of the first organisational congress of the Russian Student Christian Movement in the city of Přerov (Prsherov), Czechoslovakia.
In the 1920s, a friendship between G V Florovsky and N A Berdyaev was also established. However, this later cooled somewhat, because of the rejection of G V Florovsky's philosophy by Berdyaev, and G Florovsky’s resolute condemnation of Berdyaev in “The Ways”.
In later 1924, Professor Evgeny Vasilyevich Spektorsky joined the faculty.
During this time, Georgiy Vasilyevich was also writing. He produced "On the Foundations of Logical Relativism" ; "On the Metaphysics of Judgement" ; Metaphysical Presuppositions of Utopianism" ; essays about F Dostoevsky, F Tyutchev, and M Gershenzon ; "Types of Historical Interpretation" ; "The Father's House".
Georgiy Vasilyevich was far from alone amongst the émigrés in his strong religious outlook.
In early 1925, the Florovskys were able to acquire a flat which was large enough to accommodate them both, and also Xenia's mother and sister. By this time, also, there had developed a clearer understanding amongst the exiles that their sojourn outside their homeland would be prolonged. They were not yet prepared to consider the possibility of permanent exile. However, they were progressively more and more concerned about providing stable spiritual homes, nourishment and education to the exiles. One of the consequences of this was the establishment by Metropolitan Evlogiy (Georgievsky) of the Saint Sergius Orthodox Theological Institute in Paris, France, in early 1925.
Move to Paris, 1926 : teaching at the Saint Sergius Institute
In 1926, Georges V Florovsky and his wife Xenia Ivanovna moved to Paris, France (as did his family). Geoerges had accepted an invitation to teach in the Patrology Faculty at the Saint Sergius Orthodox Theological Institute that had just opened there. By then, Georges V Florovsky had already gained wide popularity as a patrologist. Without having had a special theological education, he was nevertheless a brilliant self-taught person in this field. He had come to this state as a consequence of a suggestion in Prague by Father Sergiy Bulgakov : "Why don't you turn to Patristics, no-one else is doing it ?" When he had done so, he had understood that it was his true vocation, and he embraced it whole-heartedly. It was this study that led to his understanding of the religious cultures of both Greece and England, as well as his contributions to, and criticisms of the "Ecumenical Movement". Indeed, it was because Georges was teaching about this subject that he was thereby enabled to master this field of study.
Saint Sergius Institute and Temple
The first home of Georges and Xenia in Paris was, in fact, in suburban Meudon (half the way to Versailles). This was because once again finding living accommodation was very difficult. With them remained the mother of Xenia Ivanovna. One neighbour in Meudon there was the poet Marina Tsvetaeva, and another was the philosopher Jacques Maritain. Georges and Jacques commuted to the city together on a daily basis, and this provided many opportunities for conversation.
The faculty of the Institute included professors of the pre-revolutionary theological school (Anton Kartashev, Bishop Veniamin (Fedchenkov)), and also prominent representatives of the “returning-to-the-Church” intellectuals (Sergiy Bulgakov, Vasily Zenkovsky, and others). Amongst them, Georges V Florovsky took a special place. He was in solidarity with his colleagues in an effort to revive Orthodox Christian theology and to participate in ecumenical meetings with the non-Orthodox, but he was always in opposition to the then dominant religious-philosophical movement associated with Vladimir Solovyov's “sophiology”.
This situation is yet another example of the tension between theology and philosophy, as well as the consequences of the activity of philosophy without guidance from theology. It is well-known amongst those who write about the spiritual development of people that the heart, the place of the encounter with God, must be in the lead in a human being, and that the mental activities of the head must follow that lead in order to function properly. When the head is leading apart from the heart, fears easily arise, as do conflicting thoughts and ideas.
In addition to his teaching, Georges Florovsky used his contacts and travels to amplify (in fact, to multiply) the contents of the library of the Saint Sergius Institute.
In 1928, Georges and Xenia Florovsky were able to sublet an apartment from Lev A Zander (who was temporarily absent for work with the Student Christian Movement). This apartment was near the theological institute, but the building was not in very good condition. After that, they rented a furnished flat from their friend Nikolai Berdyaev.
By this time, many of the exiles in France had accepted it as a fact that imperial Russia was no more, and that their exile would be permanent.
Bereavement, 1928
On 3 March, 1928, the Mitred Archpriest Vasiliy A Florovsky fell asleep in the Lord in Paris.
The Funeral Services for the Burial of a Priest were served for him soon thereafter.
Increasing absences from Paris
Beginning in 1929, he went often to Great Britain. He came to be a participant in the "Fellowship of Saint Alban and Saint Sergius" (constituted mainly of university and theological college students), and he often spoke at the meetings. He continued in his active participation until World War II (when it became impossible).
In 1930, Georges Florovsky took part in the Fifth Congress of the "Russian Academic Organisations Abroad". At this congress, he presented a paper about the veneration of "Sophia" in Byzantium and in Russia.
In 1931, in Latvia, Georges Florovsky spoke at a congress of the Russian Student Christian Movement. During the same year at the University of Bonn, in Bonn, Germany, he gave an address at the Karl Barth seminary. This first meeting was very lively. His lecture was "Offenbarung, Philosophie, und Theologie" ("Epiphany, Philosophy and Theology" ). The lecture was of average length, but the discussion that arose from it took "one evening and a second night, because we parted at six in the morning, walking the streets, singing 'Gaudeamus' ('Let us rejoice')".
Diaconal ordination, 1931
In 1931, Georges V Florovsky was ordained to the Holy Diaconate by Metropolitan Evlogiy (Georgievsky), the Patriarchal Exarch of Western Europe in the Patriarchate of Constantinople.
Presbyteral ordination, 1932
In 1932 the Deacon Georges V Florovsky was ordained to the Holy Priesthood by Metropolitan Evlogiy (Georgievsky).
Priest Georges Florovsky
Pastoral service
From the beginning of his service in the Church as a priest, Father Georges was deeply involved in the "Russian Christian Student Movement", which he worked hard to form and nurture. Of course, he would serve in the chapel of the movement on Boulevard Montparnasse, but he also wrote many educational articles, gave talks, and participated in numerous conferences. In addition, he furthered the contacts between the movement and the "Fellowship of Saint Alban and Saint Sergius", of which Nicholas Zernov was a founder and a central person.
Bereavement, 1933
In 1933, Matushka Claudia Florovsky fell asleep in the Lord in Paris.
Soon afterwards, the Funeral Services for the Burial of a Lay-person were served for her by her son, and by other clergy.
Further service
In 1936, he became co-editor of the Fellowship's periodical "Sobornost'", and in 1937, he became president of the Fellowship. At the assemblies of the fellowship, he would speak about the teachings and practices of the Orthodox Christian Church, the history of the Orthodox Christian Church, or perhaps the state of the Russian Orthodox Church in the Soviet Union. Of the many Anglican colleges he visited in England, his favourites were Lincoln, Chichester, Cuddesdon, and Wescott House.
He also spoke at some non-Anglican colleges. In 1936, he spoke at 4 theological colleges in Scotland (members of the Fellowship of Saint Andrew) : Glasgow, Edinburgh, Aberdeen, and Saint Andrews (Fife). In addition, he received invitations to speak in various parishes or study-groups. He had such freedom with the blessing of the Saint Sergius Orthodox Theological Institute.
In early 1936, he gave a series of lectures at King's College, London, England, (about the Orthodox Doctrine of the Atonement) ; and in the late autumn, he gave 2 lectures in Athens, Greece, at the First Congress of Orthodox Theologians. Several western theological specialists were present at this time, and the experience was for them impressive. At the end of the year, just before the Feast of the Nativity, Father Georges and A V Kartashev made a 2-week pilgrimage to Mount Athos, Greece.
The years of teaching in Paris were the most fruitful in the life of Father Georges Florovsky. It was then that he published 2 books about the Fathers of the Church. These were : “Eastern Fathers of the 4th Century”, and “Byzantine Fathers of the 5th-8th Centuries”. He then finished the writing of his “Ways of Russian Theology” (in Russian) in 1936.
The primary importance of the Early Church Fathers
In order to understand fully the meaning of his literary work during these years, we may recall one of the most frequent remarks by Father Georges in his lectures on patrology :
The Fathers of the Church most often theologised in order to refute heretics. Starting from the ‘wrong’ expression of Christian evangelism, they found ‘the right’ words to express the truth about Him who is Truth by virtue of His Divinity. They did not ‘create’ or develop the truth. They did, however, explain and express the truth with greater precision.
The substance of approach is the main method of Father G V Florovsky in his criticism of Russian culture. The conservative approach of Father Florovsky towards theology was, however, completely alien to all obscurantism (hostile attitude towards education, science and progress). As an historian, he always rejected any worship of the past as such. His main concern was not an idolatry of the past, but the problems of the present. The impulse that inspired Father Florovsky in writing his books seems to have been the rejection of a so-called “sophiology” in all its forms, and especially in the writings of its main representatives : V S Solovyov, Priest S N Bulgakov and the Priest Pavel Florensky.
Russian “sophiology” seemed to Father Georges to be a type of German idealism, a sort of Gnosticism, and in general an unlawful use of philosophy for the expression of Christian teachings. In his writing, Protopresbyter John Meyendorff supported the appeal of Father Georges to the Holy Fathers regarding the correct perception of Holy Wisdom.
For Father Georges Florovsky, the basic meaning of patristics was to find the right key to the relationship between secular philosophy and theology. This key, from his point of view, was incorrectly defined by the “sophiologists”, but it can be found in the example of the Greek Fathers, that is, in Christian Hellenism. Christian Hellenists renounced principles alien to Christianity, including those of Origen, and they managed to transform Hellenistic philosophies from within, to become truly Christian. Father Georges wrote :
In the Patristic writing, there is not only an inviolable treasure trove of tradition [...]. Fatherly creations are a source of creative inspiration for us, an example of Christian courage and wisdom [...] to the new Christian synthesis, for which the modern era languishes and will seek. The time has come to 'churchise' your mind and resurrect for yourself the sacred and gracious foundations of Church thought.
Differences of opinion regarding the "sophiology" of Father Sergiy Bulgakov
In 1935, at the traditional convocation of the Saint Sergius Institute, Father Georges gave a speech entitled “The Tasks of Russian Theology”, in which (as Antoine Arzhakovsky writes), he noted :
[There is a] lack of prospects for Russian history [...], insufficient originality of Russian theology [...], the inevitable return to Byzantine thought.
The speech “cleanly brushed aside the thread of Russian sophiological thought that was dear to Father Bulgakov, and it seemed to be a declaration of war between sons and fathers”.
One of the dangers of sophiology was introducing confusion into the perception of the person of Christ.
There was not only an age difference between the highly-respected Father Sergiy Bulgakov and Father Georges Florovsky (22 years), but also one of experience and perspective. In the context of his explanation of the situation, Andrew Blane cites the words of Father Georges :
The difference in our ages [...] [meant that Bulgakov as well as Berdiaev] [...] and also Kartashev and Zenkovsky, and to some extent Fedotov, belonged to the generation responsible for the so-called religious renaissance. I was a youngster when it was going on, and of course I was impressed and interested, but more so than that, I was stimulated by my own thinking and research. And the other thing, you see, is that for the most of those people their personal story was of a return to the believers, and this from involvement in 'anti-Church'. Kartashev had been associated with Merzhekovsky and others in the so-called 'new religious consciousness' ('novoe religioznoe soznanie') [...] so all in some way rediscovered the Church, and this fact was of psychological importance. [...] They could never forget this renaissance ; for them it was basic and decisive. Whereas for me this had no meaning, for I never knew a period when I was dissatisfied with the Church as the foundation and pillar of truth. For me Christian truth had always been in the Church. [...]
The personal and academic contrasts between Father Sergiy and Father Georges also played their part in the differences that developed. As Father Georges observed, Father Sergiy was formed in law and economics, which predisposes a person to abstract thinking, rather than historical thinking. Father Georges, in contrast, had been formed from his teens in historical literature and methodology. Father Georges, being of a very different formation, could not follow in the "renaissance" path of his colleagues. As explained by Father Alexander Schmemann, the older colleagues of Father Georges had developed within the pre-revolutionary "Russian school" of thought which had its roots in Western thinking, and particularly in "German Idealism", and they naturally continued in this path. The patristic path of Father Georges, suggested by Father Sergiy, took him in a different direction. Andrew Blane cites Father Alexander Schmemann's words, who said that Father Georges
had chosen as a cornerstone of the Orthodox theological revival not any modern traditions of the school, but the sacred Tradition of the Church. He called for a 'return to the Fathers', to the Fathers of the Church Universal – to that 'sacred Hellenism', which in his expression is an eternal and perennial category of historical Orthodoxy. In other words, to the attempt to revaluate the ancient Greek tradition in light of modern Russian experience, Father Georges has opposed a vigorous appeal to check and revaluate the 'Russian' achievements in the light of that 'Hellenic' inheritance, from which, in Dr. Florovsky's opinion, Russian thought has been torn away for too long by Western influences.
Neither Father Georges, nor Father Sergiy and the others sought confrontation or conflict, but the contrast in perspective did produce tensions.
In 1935, Father Sergiy was condemned by the Moscow Patriarchate and by the Russian Orthodox Church Outside Russia (ROCOR) as teaching a heresy. Father Georges and others involved in a commission about the matter came to the conclusion that although Father Bulgakov was mistaken in his thinking, he was not a teacher of heresy. The result of the fact that Father Georges had been placed in the position of having to make a judgement was the development of a negative reaction towards Father Georges within the Russian community in Paris.
Increasing teaching and publication activities away from Paris
As a consequence of the tensions that already existed and that were intensified by the awkward position in which Father Georges had been placed, there was an increase in the activity of Father Georges elsewhere. He had already begun to travel abroad for various meetings and lecturing opportunities. Now, he felt more free to undertake the many opportunities that were developing. He increased the occasions on which he would speak on behalf of the Orthodox Christian Faith in various universities and colleges in Europe (particularly in Great Britain). He participated more actively in the work that had been undertaken regarding inter-Christian conversations and dialogues, such as the "Faith and Order Movement". He always spoke about the Orthodox Christian Faith. Moreover, he always vigourously and competently defended the correctness of the Orthodox Christian Faith.
Amongst his publications during this decade are :
'Die Sackgassen der Romantik' ('The Death of Romanticism') ; 'Evolution und Epigenesis :
Zur Problematik der Geschichte' ('Evolution and Epigenisis : The Problem of History') ;
'Krisis Nemetskogo Idealizma' ('The Crisis of German Idealism') ; 'L'Idée de la création
dans la philosophie chrétienne' ('The Idea of Creation in Christian Philosophy') ;
'Evkharistiia i Sobornost' ('Eucharist and Catholicity') ; 'O Smerti Krestnoi' ('About
Death on the Cross') ; 'Offenbarung, Philosophie und Theologie' ('Revelation, Philosophy
and Theology') ; 'Bogoslovskie Otryvki' ('Theological Fragments') ; 'The Work of the Holy
Spirit in Revelation' ; 'O Voskreshnii Mertvykh' ('About the Resurrection of the Dead') ;
'Vostochnye Ottsy IV-go Veka' ('Eastern Fathers of the Fourth Century') ; 'Vizantiiskie
Ottsy V-VIII vv' ('Byzantine Fathers of the Fifth to the Eighth Centuries') ; 'Russian
Missions : an Historical Sketch' ; 'The Limits of the Church' ; 'The Sacrament of Pentecost
(A Russian View on the Apostolic Sucession)' ; '"Sobornost" : The Catholicity of the Church' ;
'Westliche Einflüsse in der Russischen Theologie',('Western Influences in Russian Theology') ;
'Puti Russkogo Bogosloviia' ('Ways of Russian Theology') (1937).
This last book proved to be very controversial at the time.
Father Georges also published homilies : "Strashnyi sud" ("The Last Judgement") ; "Slovo den' Svetlogo Khristova Voskreseniia" ("An Easter Day Homily") ; "Ot Rozhdestva Khristova" ("From the Nativity of Christ") ; "U Zhivonosnogo Groba" (At the Life-bearing Tomb").
It was during this time that the characteristics of his scholarship were developed and honed : judicial analysis of primary material ; richly detailed factual documentation ; succinct and penetrating generalisation ; keeping a broad historical perspective ; use of a terse and compelling style ; provision of a very full bibliography. One of his critics, however, expressed disappointment with the work of Father Georges. He commented that until these works, people had come to believe that all theological thought had been stable from the beginning. Now, Father Georges had reminded them about all the controversies and struggles through which the Church had passed to arrive at stability.
Father Georges had developed some significant friendships in the context of various meetings and colloquia in Paris. In characteristic manner amongst Russians, conversations would involve hospitality, tea and food. Thus, Matushka Xenia and her mother were also involved in the conversations for many years. It was only after Father Georges and Matushka Xenia began to be absent in 1936 for prolonged periods during meetings and lectures abroad that the mother of Matushka Xenia returned to her family in Prague.
The prolonged absences had to do not only with the giving of lectures, but also with the early meetings involved in the developing so-called ecumenical movement. As a consequence of his many lectures in Britain and elsewhere, Father Georges had made acquaintances and friends in many places amongst Christians who were not Orthodox Christians. The non-Orthodox were genuinely interested in what they heard and had begun to read. It was in this context that Father Georges began to participate in the formal meetings that were to lead to the establishment of formal dialogues amongst Christians. During these dialogues, Father Georges faithfully presented and defended the Orthodox Christian Tradition. He behaved as salt and as yeast and light in these contacts, in accordance with the words of the Saviour in the Holy Gospels (Matthew 5:13-16 ; 13:33 ; Luke 13:18-21 ; John 1:4-13).
1937 : Edinburgh ; Saint Andrews, Fife, Honourary Doctorate
In 1937, Father Georges participated in various dialogues which subsequently led to the establishment of the "World Council of Churches" in 1948.
In 1937, his "Ways of Russian Theology" was published in Russian.
The tensions regarding Father Bulgakov and Father Florovsky continued in the Saint Sergius Institute in Paris.
In 1938, Father Georges went to Greece for a year, and Father Sergiy Chetverikov went to Valaam Monastery, where he intended to spend a year in study and writing. World War II inhibited Father Sergei's return. Meanwhile, Father Georges (likewise limited in his ability to travel) spent 5 months in Athens where he did research in the library. He then made a second pilgrimage to Mount Athos, while Matushka Xenia went to Prague to visit. They met again at the home of his sister Klavdia Florovskaya in Sofia, Bulgaria, where they spent a month. Then they managed to get to Paris and to Britain, and again to Paris.
There was more travelling in the difficult year of 1939. First, they went to Saint-Germain for a meeting involving a theological dialogue ; then at Pascha they were in Britain for a meeting of the Fellowship of Saint Alban and Saint Sergius. After this, in Paris, Father Georges was notified that he had been named a corresponding member of the Russian Academic Institute in Belgrade, Yugoslavia. Again, they went to Britain for research purposes, and in August they were in Switzerland for another inter-Christian dialogue. It was then that the war began. They did not return to Paris, and they perceived that the best place for them was in Belgrade.
Thus, they went to live there until it would be possible to return to Paris.
World War II : Belgrade, 1939-1945
In the summer of 1939, shortly after the end of the work on “Ways of Russian Theology”, Father Georges Florovsky was in Belgrade, Yugoslavia, where he was teaching in various schools throughout most of World War II. The publishing house was burnt down by German bombs in 1941, and books became a rarity. Many copies of his book "Ways of Russian Theology", which had been stored there, were lost.
In 1944, the German Army retreated under pressure from the Soviets J Tito, J Stalin and the Red Army.
Then Father Georges and Matushka Xenia made their way to Prague, to his brother, and to Matushka Xenia's mother, brother and sister. In Prague, Father Georges taught English to Czechs (thanks to the help of a Czech Jew from Brooklyn, New York, who operated a school there). He also helped greatly in the Russian church in Prague. However, the Soviets came to Prague also, and their lives were immediately in danger. As Father Georges commented, even though he always wore his cassock ("podriasnik", "sutane"), he was never bothered by the secret police (NKVD). He attributed this simply to Divine Providence. The escape of Father Georges and Matushka Xenia was likewise because of Providence. When Paul Anderson of the YMCA in Paris visited Prague, Father Georges asked for help to return to Paris. Ultimately, this was only made possible by a request from the Archbishop of Canterbury, Geoffrey Fisher, to the Czech President who organised the otherwise impossible permission for the departure.
In December, 1945, they were finally able to return to Paris. On their return, they found that there was little food, and housing was extremely difficult to secure. The following 2 years were very difficult in that regard.
There was some resistance on the faculty to re-instating Father Georges as a teacher in the Theological Institute, but ultimately the opponents were persuaded.
By this time, the Department of Patrology was being led by Archimandrite Cyprian (Kern). Therefore, because Father Sergiy Bulgakov had reposed in Christ (from a stroke), Father Georges was given the opportunity to teach moral theology and Dogmatic Theology. He began teaching in early 1946.
At this time, Metropolitan Evlogiy (Georgievsky) blessed Father Georges to wear a mitre, and he became a Mitred Archpriest.
Once again, Father Georges began travelling, teaching and preaching. Again, he spoke at meetings of the Fellowship of Saint Alban and Saint Sergius, and again he spoke at meetings of the Russian Student Christian Movement. He spoke at many universities in various countries, and he resumed his activities with the meetings preparatory to the establishment of the World Council of Churches.
In 1946, he participated in the establishment of the Ecumenical Institute at the Château de Bossey (near Geneva) in Switzerland.
In 1947, he made his first visit to the USA for another World Council of Churches preparatory meeting (in Pennsylvania). Because of the frequency and gravity of these meetings, his writings during these years were mostly concerned with subjects related to them.
The initial assembly of the World Council of Churches (WCC) took place in Amsterdam, The Netherlands, 22 August-4 September, 1948. More than 1,000 delegates participated. The leader of the Orthodox Christian delegation was Archbishop Germanos (Strenopoulos) of Thyateira, who had been involved in inter-Christian meetings since 1920. Father Georges, however, was the spokesman for the delegates. He laid out clearly the fact of the separation amongst Christians, and in particular those of east and west, and also the need for dialogue. In this dialogue, he emphatically insisted that the Orthodox presence was in the capacity of serving as missionaries to the Protestants (at that time, the Roman Catholics had not yet begun to be active). Father Georges was elected to positions of responsibility in the WCC, and he continued to take an active part in the formation of the council, and particularly in its "Faith and Order" Commission.
Father Georges returned to Paris on 5 September, 1948, and his return proved to be the end of his time of teaching at the Saint Sergius Orthodox Theological Institute, and the end of his residency in Europe.
Transfer and move to the USA, 1948
On 15 September, 1948, Father Georges Florovsky, his wife, Matushka Xenia and his family sailed for New York City, New York, USA. He had accepted the invitation of Metropolitan Theophilus (Pashkovsky) of North America to become the Professor of Dogmatic Theology and Patristics and Dean of Saint Vladimir's Theological Seminary. He was 55 years old.
They arrived on 21 September, 1948, and they quickly settled in. Teaching began immediately. Father Georges came to the school when it was only 10 years old, and in need of the development of a clear sense of direction. The seminary had faced difficult circumstances since its founding in 1938 (along with Saint Tikhon's Orthodox Theological Seminary in the same year), World War II being a major difficulty. Metropolitan Theophilus (Pashkovsky) was determined to enable the seminary to fulfil the recommendation of the 6th All-American Sobor in Cleveland, Ohio (1937) : to create a theological school capable of raising Orthodox witness to its high historic level and of proclaiming and defending the Orthodox Christian Faith within a modern, secularised society. That assembly had anticipated that Saint Vladimir's Seminary would become an academy, and that Saint Tikhon's Seminary would become a pastoral school or a seminary in the manner of seminaries and academies that were usual in former times in Russia.
At that time, Saint Vladimir's Seminary subsisted in a group of apartments associated with Columbia University (at 537 West 121st Street, New York 27, NY (at Broadway), in the Morningside Neighbourhood).
In his preface to the third edition of “Ways of Russian Theology”, Archpriest John Meyendorff, wrote about this period of the life of Father George :
Immediately making sure that Orthodoxy in America has long become ‘American’, that is, having relevant American academic norms, and requiring a system of spiritual education in English, Fr. George – despite all his ‘Russianness’ and rootedness in the Russian environment - zealously and successfully set about transforming the school, which was largely achieved during his stay as its head (1948-1955).
Teaching at Saint Vladimir's, 1948
At the same time, Father Florovsky, as a recognised and respected Orthodox theologian, took an active part in the university life of the USA by lecturing and publishing articles. However, he now no longer wrote major research. In the ecumenical movement, he was recognised as almost the sole and self-sufficient voice of Orthodoxy at that time.
In this capacity, he, as a member of the executive committee of the newly-organised World Council of Churches (WCC), had been one of its main founders earlier in 1948.
Arriving for a meeting preparatory to the establishment of the WCC
Dr. J Hutchison Cockburn, Dr. W A Visser 't Hooft, Dr. Georges V Florovsky arrived for a meeting of the Provisional Committee of the World Council of Churches
In order to fulfil the intention of the 6th All-American Sobor of 1937, Father Georges continued to strengthen the scholarship of the seminary's already good foundation. He recruited further faculty from France to teach at Saint Vladimir's Seminary. Not only was he concerned that the academic level rise to the highest level possible, but he also was concerned that its faculty be competent to represent clearly the Orthodox Christian Faith both in North American society and in ecumenical dialogues. His was a missionary objective. Accomplishing such a goal required adequate knowledge of the Greek language, a requirement which was for some time resisted. Another significant introduction to the curriculum was a course for religious educators, which was aimed at strengthening parish church schools. Nevertheless, as a consequence of his efforts, the seminary was granted an absolute charter (rather than a provisional charter) in 1953.
Father Georges became a visible presence in the New York City area through his various talks and lectures, and primarily as a regular preacher at the Holy Protection Cathedral in New York, where he was attached and served. Through his influence, many steps were taken towards increasing the use of the English language in worship.
The Mitred Archpriest Georges Florovsky became an acknowledged authority not only in ecclesiastical and ecumenical circles. Slavists and historians of Russia who are familiar with the “Ways of Russian Theology” have recognised its historical merits and exceptional erudition.
Father Georges at Boston University, 1950, to receive an honourary doctorate
Bereavement, 1952
In 1952, Matushka Xenia's mother fell asleep in the Lord in Prague, Czechoslovakia, where she had been living in the midst of her extended family.
Saint Vladimir's Orthodox Theological Quarterly, 1952
In 1952, Father Georges began the publication of the "Saint Vladimir's Theological Quarterly", a regular journal published by the seminary ever since. This publication helped to establish the reputation of the academic nature and ability of the seminary. However, its more important and lasting value has been in its service (through its scholarly articles) to the Orthodox Christian Church throughout the world. In his introductory editorial in the autumn of 1952, Father Georges wrote :
We in America, where the majority of Orthodox Christians are English-speaking, are in an especially difficult situation. There is no Orthodox literature in English. There are occasional books, often of most modest quality, and rarely on the most urgent or basic subjects. The real problem, however, is not that of books, but of study. Each generation, especially in a new country, has to assess the Christian truth afresh, in continuous contact with the past, as well as in close contact with the changing present. It is not enough to learn by rote some ready answers. They may be perfectly right and correct. But we have to solve the questions by thinking through the answers and not by merely reciting formulas, sacred and perfect as they are. Listen to the searching man ! He knows the formula, but cannot relate it to his existential questioning. Our Creed is a most perfect formula. How often do we recite it without conviction ? Are we able to relate it to our urgent spiritual needs ? How many Orthodox dispense with the Creed, because it has ceased to have for them any immediate spiritual appeal ? The Creed is charged with an eternal and loving Truth. It is an eternal key to human unrest, but it needs interpretation. Otherwise we would not know how to fit the key in the lock. What our present generation wants, especially in our country, is a true theological revival — a revival of a living theology, which would unlock for us that Truth which one can find in the Scriptures, in the Tradition, and in the Liturgical life of the Church, but which is sealed away from us by our ignorance and neglect.
President of the National Council of Churches, USA, 1954
In 1954, the Archpriest Georges Florovsky was elected to be President of the National Council of Churches in the USA.
At the Second General Assembly of the World Council of Churches (WCC) in August, 1954, Father Georges gave an address at the second plenary session. This assembly met at Evanston, Illinois, USA, under the theme "Christ, the Hope of the World".
At the World Council of Churches, 1954
Also in 1954, Father Georges celebrated 7 years of service at Saint Vladimir's Seminary, and 6 years as its dean. He also came to 61 years of age.
In November, 1954, Father Georges and Matushka Xenia Florovsky became citizens of the USA. It was their third and last homeland on this earth.
However, during this and the following year, there developed great tensions amongst the seminary's supporters with regard to Father Georges, and likely because of insufficient communication for the most part. Father Georges made changes during his tenure which caused some resistance with certain people. Differences of opinion and misunderstandings arise more easily with insufficient personal presence and attention, and Father Georges reflected that this may have been a main cause :
It was probably my mistake. I didn't try to make acquaintances with the émigré community, because I had enough to do. [...] I am not competent in administration at all.
Rightly or wrongly, some persons perceived that Father Georges was a difficult man and difficult to work with. This produced a sufficient reaction and controversy that the Holy Synod of Bishops of the Russian Orthodox Greek Catholic Church in North America eventually asked him to lay down his deanship. This was an extremely painful situation for Father Georges. Father Georges understood the situation, and he admitted that he did not have administrative nor diplomatic skills. He was an academic, and a forthright speaker. It was perhaps because of his academic rigour, his blunt honesty and his impatience that his relationship with the students, faculty and supporters of the seminary became strained. It is likely that the bishops acted as they did because the alienation that people felt raised the very real danger of loss of support for the seminary by the Faithful of the Church in the USA. This situation was not dissimilar to the tense situation that existed at the Saint Sergius Orthodox Theological Institute in Paris before World War II.
Departure from teaching at the seminary, 1955
In 1955, the Archpriest Georges Florovsky resigned from his responsibilities as the Dean of Saint Vladimir’s Seminary, and from teaching in the seminary. It was some consolation to Father Georges that after his departure from Saint Vladimir's Seminary, there were no changes at all to what Father Georges had established.
The void in his life created by this change did not last long. He was soon to teach elsewhere.
New teaching possibilities : Harvard, 1956
From 1956 to 1964, Father Georges Florovsky was a professor of church history at Harvard University in Cambridge, Massachusetts.
At Harvard University Library, 1957
Retirement, 1964 ; further teaching
In 1964, Father George retired from teaching at Harvard University.
He and Matushka Xenia moved to Princeton, New Jersey, where he worked as a visiting professor in the Slavic and Theological Faculties at Princeton University. They settled well into teaching, study, and to life in their new neighbourhood. Travelling continued to be a major factor in his life.
In 1966, Father Georges taught and preached in many different places in North America.
In 1967, Father Georges travelled to Beirut, Lebanon, to participate in various symposia of the American University with regard to Islam and Christianity. He and Matushka Xenia were also in Oxford, England, in Geneva, and in Casa Moscia in Switzerland, where he participated in other symposia.
In 1968, they went to Aix-en-Provence, France, for a conference, and then he gave talks at Harvard University in Massachusetts, and at Columbia University in New York City. Then they went to Uppsala, Sweden, for the Fourth Assembly of the World Council of Churches. After this, he spoke at Yale University in New Haven, Connecticut, at Fordham University in New York, and at Oberlin University in Ohio.
In 1971, Father Georges participated in a conference at Carleton University in Ottawa, Ontario, Canada, after which he went to Louvain, Belgium for a Faith and Order conference of the WCC. He then went to Bad Ems, Germany for a symposium. However, this was the year in which Matushka Xenia became aware of a decline in her health, and they were both then less willing to travel.
In 1972, he went to New York City for an interfaith dialogue, and then to Columbia University for a seminar, and to Lehman College of the City University of New York (CUNY) to teach a course. He was now 79 years old.
Because Matushka Xenia went everywhere with Father Georges, they were able to speak together about all the places they had been and about the content of all the meetings.
Ironically, at this stage of their life, facing the fact of their very small income, they began to consider trying to live in Greece, where their income might cover costs reasonably well. However, friends found ways to make it economically possible for them to remain where they were.
Father Georges
Father Georges and Matushka Xenia in Europe, 1960s
Father Georges and Queen Mother Elizabeth, 1960s
Honourary doctorate, Princeton University, 1975
Bereavement, 1977
In 1977, Matushka Xenia I Florovskaya fell asleep in the Lord in Princeton, New Jersey.
After the Funeral Service for the Burial of a Lay-person in the Temple of the Holy Prince Vladimir in Trenton, New Jersey, her body was interred in the Saint Vladimir Cemetery in Trenton.
40th Anniversary of Saint Vladimir's Seminary, 1978
In 1978, the 40th anniversary of the founding of Saint Vladimir's Orthodox Theological Seminary was marked at a festive banquet. On this occasion, Protopresbyter Georges Florovsky was a special guest, and special attention was paid to him and his service.
It was his devoted, foresighted and loving labour that very much strengthened the foundation of the seminary after World War II and formed its direction for the future.
Metropolitan Theodosius (Lazor) toasting Father Georges
To the right of Metropolitan Theodosius (Lazor) is Archbishop Iakovos (Coucouzis) of the Greek Orthodox Archdiocese of America.
Repose of Father Georges, 1979
The Archpriest Georges Florovsky fell asleep in the Lord on Saturday, 11 August, 1979, in Princeton, New Jersey, at the Princeton Medical Centre.
On Tuesday, 14 August, 1979, at 9:30 a.m., the Funeral Service for the Burial of a Priest was offered in the Temple of the Holy Prince Vladimir in Trenton, New Jersey (where he had often served) with the participation of numerous colleagues, students and former students.
After the services, his body was interred at Saint Vladimir’s Orthodox Cemetery in Trenton, New Jersey, beside that of his wife, Matushka Xenia.
Grave marker
Reflections
In his 1988 book, "A Legacy of Excellence 1938-1988", Professor Veselin Kesich, who taught at Saint Vladimir's Seminary from 1953 until 1991, wrote :
Student life on Broadway, as now in Crestwood, was very busy and demanding. Most of the students attended classes at Columbia as well as at St. Vladimir’s. Some were completing their undergraduate education, which had been interrupted by the war. In addition to the normal seminary schedule, we had to prepare our own meals. There was no organised kitchen in the seminary. It was our responsibility to cook for ourselves, as most of us did not have sufficient funds to eat at Union Seminary’s cafeteria or in restaurants. We Serbian students had our tuition in both schools paid and an allowance for food, books, and other needs of fifty dollars a month. During the summer months we found jobs to support ourselves [...]. The members of the faculty, as far as I remember, were little concerned with canonical and non-canonical groups. Each tried to introduce his students to the treasures and powers of the liturgical, dogmatic, and spiritual traditions of the Church. Father Florovsky was in constant touch with theological literature and trends and never missed an opportunity to evaluate or refer to them in class lectures. To speak about the Patristic Age and the Fathers of the Church without referring to theologians and thinkers of our age would be quite impossible. As he explained views of Origen, for example, he would turn to Paul Tillich, or when speaking about Tertullian, to Karl Barth. To some of his students all this was exciting, but to others it was almost like a nightmare. He expected a rich theological background from his students, who had to scamper to keep up. His theological style was rhapsodic rather than systematic ; he seldom kept within the bounds of his syllabus. He was a restless, impatient man, quick to respond, correct, and rebuke. [...]
In the book “The A to Z of the Orthodox Church”, the editors wrote (p. 132) about Father Florovsky :
His writings are typified by their Christological and patristic emphasis – he spent his adult life attempting to construct a neo-patristic synthesis – while he tends to be more of an essayist in approach than a writer of monographs. Chief works are 'Human and Divine Wisdom' (1922), 'The Death on the Cross' (1930), and 'The Eastern Tradition in Christianity' (1949). His collected works in English began appearing in 1974, currently numbering fourteen volumes. Of these, the most important are the four volumes on the Eastern and Byzantine fathers and the two volumes entitled 'Ways of Russian Theology'.
In his article, Andrew S Damick cited a comment in the “Orthodox Handbook on Ecumenism : Resources for Theological Education” about Father Florovsky :
Georges Florovsky (1893-1979) was the leading architect of Orthodox ecumenism in the 20th century. He combined magnanimity towards non-Orthodox with staunch adherence to patristic Orthodoxy, exhibiting the courage to challenge any interlocutor, whether Orthodox hierarch or WCC secretary general. Florovsky maintained lasting ecumenical commitments, but warned against any ecumenical endeavour that would settle for doctrinal minimalism or privilege common action over theological confrontation.
Writings
• “Collected Works”, 14 volumes. Vols. 1-5 (Boston : Nordland Publishing Co., 1987-1989). Vols. 6-14 (Notable & Academic Publisher, 1987). Excerpts from volumes 1-14 can also be found online at various web-sites such as this.
• Volume 1 : “Bible, Church, Tradition” (Independently published, 2019). ISBN 10 : 1099272971 ; ISBN 13 : 978-1099272974.
• Volume 2 : “Christianity and Culture”.
• Volume 3 : “Creation and Redemption” (Boston : Nordland Publishing Co., 1976).
• Volume 4 : “Aspects of Church History”.
• Volume 5 : “Ways of Russian Theology”, part 1, Chapter 1 Chapter 2. Chapter 3. Chapter 4. Chapter 5.
• Volume 6 : “Ways of Russian Theology”, part 2.
• Volume 7 : “Eastern Fathers of the Fourth Century” (Notable & Academic Book Publishing, 1987). ISBN 10 : 3905238071 ; ISBN 13 : 9783905238075.
• Volume 8 : “Byzantine Fathers of the Fifth Century”. (available for download)
• Volume 9 : “Byzantine Fathers of the Sixth to Eighth Centuries” (Notable & Academic Publisher, 1987). ISBN 10 : 3905238098 ; ISBN 13 : 978-3905238099.
• Volume 10 : “Byzantine Ascetic and Spiritual Fathers”.
• Volume 11 : “Theology and Literature” (Vaduz, LI : Buchervertriebsanstalt, 1989). ASIN : B001G1UN2W.
• Volume 12 : “Philosophy” (Vaduz, LI : Buchervertriebsanstalt, 1989). ISBN : 9783905238167.
• Volume 13 : “Ecumenism I : A Doctrinal Approach”.
• Volume 14 : “Ecumenism II : An Historical Approach” (Vaduz, LI : Buchervertriebsanstalt, 1989). ASIN : B001AIRZKO.
• “Dostoevsky and Europe” (Sofia, 1922).
• “Human and Divine Wisdom” (1922).
• “On the Way : The Approval of the Eurasians”, Book 2 (Moscow, Berlin : Helikon, 1922).
• “Russia and Latino” (Berlin, 1923).
• “Did Christ Live ? Historical Testimonies of Christ” (Paris : YMCA Press, 1929).
• “The Death on the Cross” (1930).
• “The Eastern Tradition in Christianity” (1949).
• ‘The Source of Byzantine Theology’ (2016) from “Byzantine Fathers of the Fifth Century”.
• “Knowledge Justification” (in Russian)
• “The Meaning of History and the Meaning of Life”. (in Russian)
• “From the Past of Russian Thought, Series : The Path to the Obvious” (Moscow : Agraf Ltd., 1998). ISBN : 5-7784-0033-0.
• “Selected Theological Articles” (Moscow : Space, 2000). ISBN : 5-89346-010-3.
• “Following the Holy Fathers”
• “The Catholicity of the Church”
• “On Church and Tradition : An Eastern Orthodox View”
• “Saint John Chrysostom : The Prophet of Charity”
• ‘The Limits of the Church’ in “Church Quarterly Review” (1933)
• “Saint Gregory Palamas and the Tradition of the Fathers, 1961”
• “Revelation and Interpretation”
• “Scripture and Tradition : an Orthodox View”
• “The Work of the Holy Spirit in Revelation”
• Florovsky G V “Faith and Culture”
Partial bibliography of articles from various sources about Father Florovsky :
• Baker, Matthew, ‘Bibliography of Literature on the Life and Work of Georges V. Florovsky’ in “Transactions of the Association of Russian American Scholars in the USA”, vol. 37, (2011-2012), pp. 473-547.
• Baker, Matthew, ed., Dankaert, Seraphim, ed., Marinides, Nicholas, ed., “On the Tree of the Cross : Georges Florovsky and the Patristic Doctrine of Atonement” (Jordanville, NY : Holy Trinity Seminary Press, 2020) ISBN : 194269928X, 9781942699286.
• Blane, A, ed., ‘Essays in Honour of Georges Florovsky’ in “The Religious World of Orthodox Civilization. Russia and Orthodoxy”, vol. 2 (The Hague, NL : Mouton, 1975).
• ......, “Georges Florovsky : Russian Intellectual, Orthodox Churchman” (Crestwood, NY : Saint Vladimir's Seminary Press, 1993). ISBN : 978-0-88141-137-9. ASIN : B08NLSR749.
• Bychkov, S ; Kolerov, M, ‘Florovsky Georgy Vasilyevich’ in “Russia Abroad : Gold Book of Emigration, Biographical Encyclopedia”, ed. V Shelokhayev (Moscow : Rosspen, 1997). ISBN : 5860040385.
• Carey, Patrick W & Lienhard, Joseph T, eds., “Biographical Dictionary of Christian Theologians” (Westport, CT : Greenwood, 2000), pp. 195-197. ISBN-13 : 978-0313296499.
• Eliseev, Fr. A, ‘Father George Florovsky : His Life and Participation in the Movement for Christian Unity on the 110th Anniversary of his Birth’ in “Church and Time Scientific, Theological and Church Public Journal”, no. 4 (25) (Moscow, 2003), pp. 106-126.
• Gavrilyuk, Paul, “Georges Florovsky and the Russian Religious Renaissance” (Oxford : Oxford University Press, 2015). ISBN : 9780198745372.
• ......, transl., ed., “On Christian Leadership : The Letters of Alexander Schmemann and Georges Florovsky (1947-1955)” (Crestwood, NY : Saint Vladimir's Press, 2020). ISBN : 978–088141–660–2.
• “George Florovsky : Priest, Theologian, Philosopher” (Russian translation) (Moscow : Progress-Culture, 1995). (The book contains a detailed bibliography of Archpriest George Florovsky.)
• Khoruzhy, S S, ‘Florovsky Georgy Vasilievich’ in “Literary Encyclopedia of the Russian Diaspora 1918-1940 – Writers of the Russian Diaspora” (Moscow : Rosspen, 1997), pp. 409-411.
• ‘On the 80th Anniversary of Arch. George Florovsky, Life Path’ in “Bulletin of the Russian Christian Movement”, nos. 108-110 (Paris - New York, 1973), pp. 92-97.
• Posadsky, A V, ‘G. V. Florovsky as an Analyst of Russian Westernism’ in “Science, Culture and Politics of Russian Emigration : Sat. Art. and Materials of the All-Russian Scientific Conference” (St Petersburg, 2004), pp. 99-106.
• Smirnova, A V, “The Religious-Philosophical Concept of the Historical Process of G. V. Florovsky” : Author's dissertation for the Candidate of Philosophy degree : (09.00.06). (Moscow : Russian Academy of Sciences State Services under the President of the Russian Federation, 2000).
• Sobolev, A V, ‘Florovsky’ in “New Philosophical Encyclopedia” : 4 volumes, ed. V S Stepin, 2nd ed. (Moscow : Thought Publishing House, 2010). ISBN : 978-5-244-01115-9.
• “Religious thought of the Russian diaspora : Bibliography in foreign languages”
References
Blane, A, “Georges Florovsky : Russian Intellectual and Orthodox Churchman” (Crestwood, NY : Saint Vladimir’s Seminary Press, 1997). ISBN 10 : 088141137X ; ISBN 13 : 978-0881411379.
Larchet, Jean-Claude, « En suivant les Pères... : Vie et oeuvre du père Georges Florovsky » (Broché : Editions des Syrtes, 2019). ISBN-10 : 2940628432. ISBN-13 : 978-2940628438.
Russian Wikipedia biography (in Russian)
Russian Wikipedia biography (in English)
Wikipedia biography (in English)
French Wikipedia biography (in French)
French Wikipedia biography (in English)
Saint Vladimir's Orthodox Theological Seminary biography
Russian Religious Figures Abroad biography
Alphabetical Encyclopedia of the Orthodox Faith references
University of Exeter biography
Boston Collaborative Encyclopedia of Western Theology biography
Drevo biography of Mitred Archpriest Vasiliy Antonovich Florovsky (Father of Protopresbyter Georges Florovsky)
Additional information
Damick, Andrew Stephen, “Orthodox Handbook on Ecumenism : Resources for Theological Education”.
Damick, Andrew Stephen, "The Ecumenism of Fr. George Florovsky" (2014).
(Georgievsky), Metropolitan Evlogy, “My Life’s Journey : The Memoirs of Metropolitan Evlogy” (Crestwood, NY : St Vladimir’s Seminary Press, 2014). ISBN 10 : 0881414387 : ISBN 13 : 978-0881414387.
Kesich, Veselin “A Legacy of Excellence 1938-1988” (Crestwood, NY : SVS Press, 1988).
Lewitter, L R, 'Peter the Great, Poland, and the Westernization of Russia' in “Journal of the History of Ideas”, vol. 19, no. 4 (Oct.) (Philadelphia : University of Pennsylvania Press, 1958), pp. 493-506. DOI : 10.2307/2707919.
Prokurat, Michael ; Golitzin, Alexander & Petersen, Michael, eds., “The A to Z of the Orthodox Church” (Lanham, MD : Scarecrow Press, 2010), pp. 131-132. ISBN : 978-0-8108-7602-6.
Sanidopoulos, John [web-site], “Rare Film Footage of notable Russian Orthodox Thinkers at the St. Sergius Institute of Paris between 1926 and 1934”
Senokosova, J P, ed., “George Florovsky : Priest, Theologian, Philosopher” (Moscow : Progress-Culture, 1995). ASIN : B072HVVMLD.
Struve, N A, ed., “Brotherhood of Hagia Sophia : Materials and documents. 1923-1939” (Moscow-Paris : Russian Way ; YMCA Press, 2000), p. 285. ISBN : 5-85887-077-5.
Vzdornov, G I, Zalesskaya, Z E, Lelekova, O V, “Society ‘Icon’ in Paris”, 2 volumes (Moscow-Paris : Progress-Tradition, 2002), vol. 1, p. 114.
“Zernov Family Chronicle” (Paris : YMCA Press, 1970). ASIN : B0719CMRLJ.
Zernov, N M, “Russian Writers of Emigration : Biographical Information and a Bibliography of their Books on Theology, religious Philosophy, Church History and Orthodox Culture : 1921-1972” (Boston : G K Hall & Co., 1973).
Cathedral of the Holy Virgin Protection, New York, New York listing
Saint Vladimir Orthodox Church, Trenton, New Jersey listing
Saint Vladimir’s Orthodox Theological Seminary
Father Georges Florovsky Library, Crestwood, NY
Orthodox Church in America web-site
Orthodoxwiki article about The Orthodox Church in America
The obituary of Protopresbyter Georges Florovsky was published in the “New York Daily News” on Tuesday, 14 August, 1979, p. 104.
Eternal Memory : Orthodox Christian Information Centre
Findagrave listing for Matushka Xenia I Florovsky
Findagrave listing for Protopresbyter Georges Florovsky
Metropolitan Evlogiy (Georgievsky)
Metropolitan Theophilus (Pashkovsky)
Metropolitan Leonty (Turkevich)
Metropolitan Theodosius (Lazor)
Protopresbyter John Meyendorff
Wikipedia article about the Saint Sergius Orthodox Theological Institute (Paris, France)
Description of the archive of George Florovsky in the collection of Princeton University
Princeton University, Princeton, New Jersey
Harvard University, Cambridge, Massachusetts
'The Westernization of Russia' (a course section in “Western Civilization”, chapter 12). (A study of the influences from Western Europe through Emperor Peter I on the society of Russia, which was part of the concern of Father Georges Florovsky)
Patriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe
Encyclopedia.com article about Russian theology
History of Saint Vladimir's Orthodox Theological Seminary
Wikipedia article about the Russian diaspora
World Catalogue Entry for George Florovsky
Video : Saint Vladimir's Seminary presentation "Leadership in a Time of Crisis : Letters from Florovsky & Schmemann" by Dr. Paul Gavrilyuk (12 September, 2023)