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Culturology. Panishchev A.L. Culturology Objective and subjective foundations and forms of meaningful goal-setting

In solving the problem of the origin of religion, two opposite approaches can be distinguished: theological-theological and scientific. According to the theological-theological approach, man was created by God and was initially in complete unity with him, as the Bible says, he “saw God face to face” (Gen. 32,30). After the fall, committed by the first people - Adam and Eve, this direct contact was broken. But man has not lost his likeness to God, has not lost the ability to cognize God at least to a small extent. The aspirations and actions of a person to restore this connection with God is religion. As the Orthodox theologian A. Men writes: "Religion - the restoration of the connection between man and God, begins in the history of mankind after the Fall" (Men A. History of Religion. P. 28). The real, visible form of the emergence of religion A. Men calls cult actions. "The Bible is not accidental at the source of any manifestation of religious feelings, that is, the cult puts sacrifice. It reflected a vague, but strong desire to atone for their sin and restore unity with God. Sacrificing to the Invisible part of their food, which was obtained with such difficulty, people declared their readiness to follow the dictates of the Higher Will "(Ibid.). Man, from the point of view of theologians, having lost direct communication with God, plunged into a veil of darkness. And he had to search for God for many centuries.

The history of religion, starting with its simplest, primitive forms, represents this long path of human knowledge of God.

On the basis of such an attitude, the theory of "pramonotheism" was formulated in religious studies, the essence of which boils down to the position that in all existing diverse beliefs, including the beliefs of the most backward peoples, one can find the remnants of the ancient faith in a single creator God. This faith continues its movement by winding historical paths and receives its full development in monotheistic religions. The final path of this movement is Christianity. All previous forms of religion are nothing more than preparatory forms on the path of humanity to "true religion." The study of the entire history of religion in the works of religious scholars based on the theological and theological tradition is based on such principles and according to such a scheme.

Science gives a different interpretation of the emergence of religion. The question of the supernatural source of religion remains "outside the brackets" scientific approach... Science considers religion as an important component of culture and applies all scientific research methods to the study of the question of its origin. Scientific methods are based on facts. These facts in this matter are supplied by various historical sciences: archeology, anthropology, ethnography, comparative linguistics, etc.

Historical facts indicate that for a long time, about one and a half million years, the process of the formation of mankind took place. This process has gone through a number of important stages. But about 35-40 thousand years ago, it ended with the formation of a modern type of man, a man of the genus Homo sapiens (reasonable man). This person differed sharply from his predecessors in physical structure, physiological and psychological characteristics, was capable of communicating with the help of language, and regulated his relations on the basis of certain social norms.

Archaeological excavations show that during this period there was a practice of burying primitive people, that certain rituals were observed during burial: the bodies of the dead were covered with red paint - ocher, weapons and household items were placed next to them. Archaeologists have also discovered rock paintings depicting people and animals, sometimes people were depicted as disguised in animal skins, and sometimes as half-beast-half-people. On the basis of all these findings, scientists have concluded that during this period of history we can talk about the existence of religion.

So, we can agree with the opinion of scientists that religion has existed since the existence of a modern type of man, a reasonable person, but humanity itself was formed in the process of evolution. Consequently, religion was formed as a part of human life, its culture. Further, the scientific historical approach requires to consider all phenomena and processes as having some kind of beginning, stage of origin. And, naturally, the question arises, how did religion arise? Archaeological and ethnographic facts are clearly not enough to answer this question. And here science enters on shaky ground, and scientists are forced to resort to hypotheses, assumptions, for the confirmation of which there is not enough empirical material. Therefore, all existing theories of the emergence of religion are probabilistic and largely speculative.

The starting point in the process of forming a symbol is the expedient object-historical activity and relations of people of primitive society, which was carried out in the form of gathering, hunting, farming, etc. This activity is reflected in the consciousness of people, developing certain ideal products that are fixed in the system of aggregate historical activity, in the forms of experience, skills, habits, methods of action, behavior.

Hunting was one of the main types of practical activity of primitive man. A prerequisite for successful hunting was both knowledge of the habits, habits and appearance of animals, and the ability to use this knowledge in practice, to develop hunting techniques in which this knowledge would be accumulated. One of these techniques that a person learned in the process of the hunt itself was imitation of the habits and appearance of animals by means of disguise. In modern religious studies and ethnographic literature, it is camouflage that is considered as the primary stage in the formation of a symbol, since in such a variety of it as dressing up under animals there is already a certain conventional element, the rudiments of symbolizing action.

In the context of our analysis at this stage of the genesis of the symbol, it is important to emphasize that material interests and needs forced people to carefully prepare for hunting and led to the emergence of camouflage as a hunting technique - a special type of expedient practical activity included in the process of material and practical activity, but having relatively an independent form of existence and movement. Consequently, already at this stage, the possibility arose of separating one of the sides of socio-historical activity, namely, its preparatory phase into a relatively independent type of activity.

However, at the earliest stage of primitive society, hunting camouflage does not yet appear as an activity that is isolated and conditional. In this case, it should be considered as a direct practical activity aimed at achieving a specific material result of hunting. This means that it was woven into material practical activity as its stage, a form of manifestation.

The emergence of the rite as a specific ideal social form is due to the fact that in the process of development of society, there was a separation of symbolic actions from directly practical ones. Historically, the first form on the path of the formation of the rite was dances, which arose from the need for practice and, in their original content, are nothing more than a specific reflection of the practical activities of people, their efforts in the struggle for existence. Ethnographers note the ubiquity of this form of human communication. Ethnographic and philosophical literature emphasizes the close connection between the dances of primitive people and their material practical activities. Dances and dances often turn out to be simple imitations of workers' body movements.

At the level of dances and dances, the development of a conditionally symbolic element takes place. As Yu. Semenov notes, “since the exchange of hunting experience and the transfer of experience to the new generation was of great importance in the life of a primitive hunter, imitation of animal movements as a means of transferring experience gradually emerged into a special type of activity. Just as the dressing of the hunter under the animals during the hunt was supplemented by imitation of their movements, the imitation of the movements of animals during dances was supplemented by the dressing up of dancers under the animals. " Hunting camouflage at this stage already appears as an imaginary activity, which is largely conditionally symbolic. Thus, the dances and dances of primitive peoples should already be considered as ritual and symbolic actions.

In dances and dances, the preparatory phase of substantive-practical activity and the moment of consolidation and transfer of experience stood out in the form of a special type of activity, were separated from the direct labor process, existed before and after it. Since these types of activity existed in the system of aggregate social-historical activity and relations, along with material activity, since they should be considered as social ideal forms of social-historical activity. Collective participation in hunting rituals of dances and dances, firstly, served as a means of preparing for a future hunt through imitating the habits of animals, secondly, it introduced people to the collective experience, and thirdly, it created a certain emotional mood and instilled confidence in the success of the upcoming hunt, and fourthly, it formed certain stereotypes of behavior, directed people in similar situations to act in a strictly defined way.

(Philosophical, theological and cultural concepts of culture)

Topic 9. The first experiments in building a philosophy of culture.

The difference between philosophical, positive-scientific and theological approaches to understanding culture. Primordial syncretism and its causes. The concept of culture and civilization in antiquity and the Middle Ages. Cosmocentrism and theocentrism. New Testament revelation as a factor in the development of modern civilization. The preconditions for the formation of the philosophy of culture as an independent sphere of discourse are the Renaissance, the Enlightenment, the reassessment of the idea of ​​creativity in modern times. The beginning of a humanitarian coup during the Renaissance. Modern culture-centrism. From philosophy of culture to cultural studies.

Topic 10. Formation of the classical philosophy of culture.

Two sources of classical modern European philosophy of culture: Enlightenment and Romanticism. The most important myths and concepts: homo sapiens, progress, the meaning of knowledge and science; soil, spirit of the times, language, impulse, magic of creation. History and culture as correlative problems. Philosophy of history and culture of Voltaire, Montesquieu, Kant, Herder: mind in the fight against nature and reflective-critical rise above tradition. The meaning of the ideas of J.J. Russo. Cyclic model of cultural genesis G. Vico. The romantic movement in Europe (Schelling, the Schlegel brothers, Novalis, Byron, J. de Maistre) and in Russia (Slavophiles and soil people). The meaning of "soil", traditions, religion, language. Statement of the problem of the national and universal.

Topic 11. Philosophy of Hegel's culture.

Narrow and broad interpretation of the "philosophy of culture". The synthetic nature of Hegel's philosophy. Hegel's predecessors: Aristotle and Thomas Aakvinsky. Spirit as a subject of history. Development idea. The concept of the formations of the spirit: family, law, morality, state, science, art. Subjective, objective and absolute spirit. Philosophy of culture as a study of the spirit in its objectified formations. The specificity of Hegel's ideas about the configuration of cultural space: state-centrism, the special mission of philosophy. Hegel's concept of the time of culture: linearity, stadiality, national-messionism. The problem of the end of history. Influence of Hegelian ideas.

Topic 12. The Marxist concept of culture.

Three sources and three main parts of Marxism. Reinterpreting Hegel: Development from Below. The role of the economy. Basis and superstructure. The concept of labor and production. Man as homo faber. "Value" as a concept of speculative dialectics. From economic determinism to systemic determination of social phenomena. The mode of production of life (sociality). The essence of a person as a set of social relations. The idea of ​​alienation. The principle of dialectical-historical materialism and the evolution of the concept. The influence of Marx's ideas in the world and in Russia. Strengths and Weaknesses of Marxism, K. Marx and M. Weber. Marx and the Present. Frankfurt School. Neo-Marxist and modified concepts and approaches.

Topic 13. Representations of culture in positivism and post-positivism.

Positivism: basic concepts, representatives, evolution. The influence of Charles Darwin's doctrine. Culture as a collective experience of adaptation. The utilitarian approach and the problem of higher values. The value of science and technology, the formation of the ideology of scientism. Individual freedom as the highest value and an important criterion for the development of civilizational systems (J.S. Mill). O. Comte's secular humanism, predictions about the future of religion. The concept of social engineering, the impact on the systems of utopian socialism. Post-positivism and Analytical Philosophy. The mutual influence of science and socio-cultural environment (K. Popper, T. Kuhn). K. Popper's idea of ​​an open (and closed) society. Philosophy of science and its relationship with the philosophy of culture.

Topic 14. Pragmatic concepts of culture.

Positivism and pragmatism. The meaning of the idea of ​​biological and social evolution. Culture as an adaptation to the environment. Behaviorism and non-behaviorism. Pluralistic methodology. Plurality of worldviews, transformation of the idea of ​​experience and practice. Agnosticism. Culture as a system of beliefs and beliefs. The meaning of the habit. The meanings of the concept of "faith". Works by W. James. Truth and benefit. Pragmatism as a method of settling disputes. J. Dewey's instrumentalism and the technicalist (operationalist) perception of culture. C. Pierce and the semiotic (symbolic) approach to the study of culture.

Topic 15. Understanding culture in the philosophy of life.

Philosophy of life: the most important ideas and representatives. A. Schopenhauer, F. Nietzsche, W. Dilthey, G. Simmel, G. Klages, A. Bergson, O. Spengler. Life as a primordial reality. The connection of the philosophy of life with positivism and pragmatism, the fate of the "spirit" in the philosophy of life. Intuitivism, aestheticism, anti-scientism, irrationalism. Schopenhauer: culture as asceticism, the meaning of music. Nietzsche: Dionysian and Apolonic, revaluation of values, death of the gods, criticism of Christianity, superman, creativity, voluntarism. Influences of Nietzsche. Simmel and Dilthey: historicity of culture, methods of cognition of cultural phenomena - understanding, hermeneutics. A. Bergson: intuition, creativity, evolution, the concept of memory, two types of cultural systems. A. Schweitzer: Christian version of the philosophy of life.

Topic 16. Philosophy of culture within the framework of neo-Kantianism.

The slogan "Back to Kant". Reinterpreting Hegel. Influence of Marx. Schools of neo-Kantianism and their main representatives. V. Windelband: transcendental idealistic methodology in the problematic field of understanding culture. G. Cohen: culture as a method. G. Rickert: culture as a value. E. Cassirer: a system of symbols. Transcendental space and time from a cultural perspective. Nature sciences and spirit sciences. The method of attributing to values ​​in the sciences of the spirit. Value concept. The structure of value preferences. The concept of a symbolic form. Language as a symbolic form. Culture as a system of symbolic forms. Preconditions for structuralism. Russian neo-Kantianism: S.I. Gessen, B.V. Yakovenko, F.A. Stepun. Culture as a function of itself. Philosophical prerequisites for cultural studies.

Topic 17. Phenomenological approaches to understanding culture.

Phenomenology: preconditions, main ideas and representatives, evolution. E. Husserl and classical transcendental phenomenology. The concept of "phenomenon", an attempt to rise above Kantianism and Hegelianism. Consciousness and its intentionality, noema and noesis. Constitution and (or) contemplation of the phenomena of consciousness. Transcendental reduction, descriptiveness, refraining from existential judgments. Stream of consciousness and its horizons. Consciousness and culture. Communicative environment. The role of a sign and a symbol, the transformation of a thing into an element of culture, into a "social thing". Regions of consciousness (culture) and the distribution of experience across regions, the role of everyday life. The problem of values ​​(N. Hartmann, M. Scheler). The problem of liberation from the value "diktat". Phenomenology as a methodology for revealing the primary functions of consciousness that underlie any relationship to culture. The problem of the interpretation of the phenomenon. Hermeneutics.

Topic 18. Philosophy of culture of Oswald Spengler.

A cultural philosopher par excellence. The synthetic nature of Spengler's concept. Priority of the influence of Nietzsche. Non-linearity: against Hegel, progressives, and the Enlightenment's claims of universal significance. Culture as an organism. Physiognomic method, the concept of the primordial symbol and the primitive phenomenon. Culture as a phenomenon and cultural phenomena. Monadological isolation of cultural worlds. Biologism, relativity of values, local understanding of progress. The problematic nature of cultural borrowing. Pessimism. Culture and civilization. Spengler's prophecies and the influence of his ideas. Spengler and N. Danilevsky. Spengler and N. Berdyaev.

Topic 19. Historical and cultural concept A. Toynbee.

Prerequisites for the formation of the teachings of A. Toynbee. Restoration of historicism. Non-linearity of progress. Rethinking the connection between civilization and culture: Against K. Marx and O. Spengler, Toynbee's culturological Aristotelianism. The concept of "local civilization". The role of the religious factor. Development mechanism: challenge-response. Borrowing and influencing mechanisms. Matrix and pupa concept. The problem of the balance of local and global. The crisis of the Christian world and the concept of "post-Christian" culture.

Topic 20. Sociological and socially-founded concepts of culture.

Social (Marxism) and socio-biological (positivism) orientations in cultural studies. "Explaining Sociology" of E. Durkheim's Culture. "Understanding Sociology" of Culture by M. Weber. Contributions of A. Weber and W. Sombart. Sociologism of Russian Marxists (G. Plekhanov, A. Bogdanov, V. Lenin, L. Trotsky, A. Lunacharsky, N. Bukharin, I. Stalin). The development of the sociology of culture in the USSR: from vulgar socialism to dialectical sociologism and further to the sociology of culture (Y. Levada, V. Yadov, I. Ionin, E. Markarian). The concept of socio-cultural dynamics P. Sorokin. The theory of cycles of sociocultural growth V. Kondratyev. Postindustrial Information Society Concepts (D. Bell, O. Toffler).

Topic 21. Psychoanalytic concepts of culture.

Psychoanalysis: main ideas, evolution, representatives. Socio-cultural context of the formation of psychoanalytic doctrines. "Discovery" and reassessment of the unconscious. Freud: disease, neurosis, sublimation and suppression, It - I - super-I. Culture as a system of restrictions. Religion as an illusion and a disease. Neo-Freudianism: The Collective Subconscious and the Rejection of Pansexualism. Reassessment of the "will to dominate" A. Adler. E. Fromm: an attempt to connect K. Marx and S. Freud. The problem of freedom from E. Fromm. K.G. Jung: the deep subconscious and its archetypes, myth and symbol, rehabilitation of the religious factor. Existential psychoanalysis. Model by J. Lacan. The influence of psychoanalytic concepts on artistic culture, literary criticism and art history.

Topic 22. Game concepts of culture.

Metaphor of the game in Heraclitus. Game concept. Types of games. I. Kant about the game. Schiller and Romantics (Novalis, Schelling). Huizinga: "A man playing." Influence on the "school of the Annals". G. Hesse - "The Glass Bead Game". "Language games" after L. Wittgenstein. The concept of G.G. Gadamer. Philosophy of the game M.M. Bakhtin. Personality and disguise, mask, culture as role-playing game... Postmodernism. Strengths and Vulnerabilities of the Game Model.

Topic 23. Linguocentric and semiotic concepts of culture.

Language as an element of culture and culture as a language. I. V. Goethe. W. Humboldt. The relationship between the internal form of the folk language and the form of national culture. F. de Saussure's research program. Thought and language in the concept of A. Potebnya. W. Wundt: Psychology of Language and Culture. Neo-Kantianism: language as a symbolic form. Semiotic Concepts: Culture as Language. Specific methodology of cognition of cultural phenomena: understanding as experiencing and feeling, the art of interpretation. Development of hermeneutics: F. Schleermacher, W. Dilthey, M. Heidegger, G.G. Gadamer. The theory of "language games" L. Wittgenstein and its significance for cultural studies. Culture as a language and languages ​​of culture. MM. Bakhtin, Yu.M. Lotman and the Tartu school, M.K. Petrov.

Topic 24. Existentialist and personalistic concepts of culture.

Existentialism, its connection with the philosophy of life, phenomenology, psychoanalysis. Socio-cultural context of the era. Existentialism and Personalism. The concepts of personality, existential experience, existential, borderline situation. Themes of death, creativity and responsibility. N. Berdyaev: culture as creativity and objectification. L. Shestov: the incommensurability of culture and revelation. Heidegger: culture as a way of making sense of a person. Being and being are types of cultures, the problem of nihilism. M de Unamuno: "the tragic sense of life" and the "agony of Christianity." Ortega y Gasset: the meaning of faith, habit, conviction, the discovery of the mass factor, "second nature" as history. Jaspers: Axial Time, Communication Problem, Faith in Culture. Marseille: to be or to have, theater and culture, the problem of genuine communication. M. Buber: Me and the other, dialogical and monologic strategies, two images of faith. Sartre: project idea. Camus: absurdity and meaning. Roll calls with Russian religious philosophy and dialectical theology. The influence of the existentialists: Hesse, Ionesco, Kafka, Bergman, Tarkovsky.

Topic 25. Structuralist concepts of culture.

Structuralism as a methodology. Connection with neo-Kantianism, phenomenology, positivism, linguistics and philosophy of language, existentialism and neo-Marxism. Main features: structural positivism, culture as a system of languages, language as a crystallized experience, the primacy of structural connections and their diversity, the meaning of everyday life. The influence of the school of annals. The concept of “structures of everyday life”. The subject's problem. Study of primitive culture by K. Levi-Strauss: binary oppositions, myths, rituals, masks. Structuralist reading of Freud by J. Lacan. Analysis of culture by R. Bart. M. Foucault's ideas, transition to poststructuralism and postmodernism. Structuralism in the USSR and Russia, the Tartu school, developed by Yu. Lotman.

Topic 26. Postmodernist concepts of culture.

Modern and postmodern. Relativization potential of hermeneutics. The author's intention and interpretation. "Language games" before and after L. Wittgenstein. Structuralism - structures and meanings without a subject. Death of the author. Reinterpreting the idea of ​​the game. Archeology of knowledge by M. Foucault, death of the “invented man”. New images of the will to dominate in The Story of Madness, The Story of Sexuality and The Birth of the Clinic. Derrida's "deconstruction" method. J. Baudrillard, simulacra of culture. Postmodernism and nihilism.

Topic 27. Theology of culture.

Socio-cultural prerequisites for the formation of the theology of culture. Difference between philosophical and theological metaphysics. Patristics: Clement, Irenaeus, Augustine, Chrysostom. Scholasticism: theocratic synthesis (marriage) of religion and culture. Humanism and the Reformation: Divorce of Faith and Culture. Secularization. Theology "liberal" and the marginalization of theological culture in a secular society. The crisis of humanism. Christianity is in question. Criticism and apology of culture in modern times. Dialectical theology of K. Barth, answer of P. Tillich, project of “demythologization” of R. Bultmann, mythologeme of “death of God” and atheistic Christianity. Theology of culture in the United States. Catholic concepts (J. Maritain, E. Gilson, R. Guardini). The meaning of creativity and the justification of culture in the concepts of Orthodox authors –N. Berdyaev, S. Bulgakov, G. Fedotov.

Topic 28. Understanding of culture in mystical and esoteric teachings.

Traditional mysticism and a turn to culture. Mysticism is confessional and non-confessional. The main representatives: E. Blavatskaya, R. Steiner, D. Andreev. Theosophy of E. Blavatsky: facts of culture as manifestations of the spiritual world. Anthroposophy of R. Steiner: a synthesis of the ideas of I. V. Goethe, E. Haeckel, the concept of spirit and nature. Spirit as self-igniting creativity. Culture as a field of the spirit. The influence of anthroposophy on the development of culture (pedagogy, medicine, art, literature). Historiosophy and cultural philosophy of D. Andreev: "Russian Gods", "Iron Mystery", "Rose of the World". Mystical and esoteric interpretation of the ideas of O. Spengler. The concept of "messenger". The idea of ​​synthesizing world religions and building a new type of culture, planetary ethics.

Topic 29. Key ideas of Russian philosophy of culture.

A feature of Russian thought is the syncretism of theoretical, historiosophical, prophetic and ideological dimensions. Westernism and its evolution. Slavophilism, soilism, neo-Slavophilism. The concept of K.N. Leontyev. Doctrine of N.Ya. Danilevsky. Vl. Soloviev: the concept of religious justification of culture, total unity, sophianism, theurgy, ecumenism. Spiritual foundations of the public according to S.L. Frank and S.N. Bulgakov. Symbolism: A. Blok, A. Bely. Sophiology of culture P.A. Florensky. Philosophy of creativity and the religious meaning of culture according to N.A. Berdyaev. The idea of ​​the revival of Orthodox culture in the works of I.A. Ilyin. Criticism of the psychoanalytic concept of culture by B.P. Vysheslavtsev. The idea of ​​constructing a theology of culture by N.A. Berdyaev and G.P. Fedotov. Cultural Medieval Studies L.P. Karsavin. Culturological studies of antiquity A.F. Losev. Cosmism, Eurasianism, L.N. Gumilyov. Dialogue models: M.M. Bakhtin, V.S. Bibler. Structuralist Models, Yu.M. Lotman. Culture as a sign system, the concept of M.K. Petrov. The works of S.S. Averintseva, D.S. Likhacheva, A.M. Panchenko. The current situation in cultural studies. Returning to the question of the existential status of culture in Russian philosophy: the ontology of culture in an eschatological perspective - S. Bulgakov, N. Berdyaev, G. Fedotov, D. Andreev.

Report at the conference "Orthodox Theology on the Threshold of the Third Millennium" (Moscow, February 2000).

Within the framework of the report, of course, it is impossible to comprehensively theological and church-historical coverage of the issue of the development of the liturgical life of the Russian Orthodox Church. However, it may also be useful to have a brief overview of the main theological problems that have accumulated in this area and urgently require general church consideration. For the most part, they were realized by our Church at the beginning of the 20th century, were actively discussed during the preparation of the Local Council of 1917-1918, as well as in the corresponding department of the Council, but due to certain historical circumstances, they did not manage to get a final resolution at the Council.

However, today many dispute the very possibility of any changes in our worship. Even in the formulation and discussion of such questions, one sees something impious and indecent. Well, can a church service be judged with a critical eye? However, the vital task of theology invariably remains a critical comparison of church practice with the fundamental norms of the Tradition of the Church for the sake of distinguishing the eternal and unchanging from the transitory and historically conditioned. Of course, this fully applies to liturgical practice, which is one of the most important aspects of church life.

An example of such a critical approach is the speech of the Patriarch of Moscow and All Russia Alexy II at the Bishops' Council of the Russian Orthodox Church in 1994, in which the Primate suggested paying special attention to "the question of bringing the liturgical and other culture of Orthodoxy closer to the understanding of our contemporaries for missionary purposes." His Holiness the Patriarch noted at the same time: “Most of our compatriots have lost the sense of the continuity and development of Orthodox culture. As a result, the cultural means used in the Church relating to past centuries are perceived by converts as ethnographic relics or, conversely, as something that has a value comparable to the value of unchanging doctrinal truths. The deep spiritual meaning of worship is sometimes not comprehended by these people. But our liturgical texts can be the greatest means of teaching, enlightening, missionary service to the Church. That is why we are called to think about how to make worship more accessible to people. The expression of divine truths in the forms of culture, including liturgical culture, has evolved over the centuries. It developed in our century, but in the former USSR, where church life found itself under the yoke of a theomachous power, such a development was inconceivable and its continuity seemed to stop in 1917. Now this development will continue, but this requires the effort of the conciliar church reason. "

In accordance with the proposals of His Holiness in the Definition "On the Orthodox mission in modern world"It was written that" the Council considers it extremely important to deeply study the issue of the revival of the missionary impact of Orthodox worship "and sees" an urgent need to develop practical church efforts "in that direction to make the meaning of sacred rites and liturgical texts more accessible to the understanding of people. To this end, the newly formed Synodal Commission for Divine Services was instructed to “continue the work begun, but not completed by the Local Council of 1917-1918, to streamline liturgical practice; to continue editing the liturgical texts, which began in our Church at the beginning of this century; to discuss other issues related to the missionary significance of Orthodox worship and church culture. "

I

Five years have passed since the Council. Unfortunately, during this time both the Synodal Commission and the scientific and theological forces of our Church as a whole have hardly managed to achieve noticeable results in solving the specific task set by His Holiness the Patriarch: "To make worship more accessible to people."

In the meantime, controversy over some liturgical issues (and sometimes very sharp controversy) continued - especially on such topics as the problem of the liturgical language and the calendar issue. The discussion included not only and even not so much professionally trained theologians or clergymen, but representatives of the church and near-church community - journalists, poets, historians, philologists, writers, actors and directors. This in itself is very good - after all, the issues raised really concern all members of the Church and have a certain general cultural significance. Another bad thing. It is bad that this discussion often takes on a completely non-church character. Not because “secular” persons participate in it. But because the polemic is being conducted in completely unacceptable tones, with furious intolerance, with attacks on opponents in the style of speeches at a party meeting during the next "purge" of the ranks, which is an obvious disobedience to the wonderful admonition of the same Council of 1994 regarding the difference of opinion in the Church and ways overcoming these.

In addition, as His Eminence Metropolitan Philaret has already noted in his report, the theological and church-historical level of the discussion, alas, for the most part turns out to be very low; today's needs of the Church are often replaced by all sorts of aesthetic, psychological reasoning, or just arguments ad hot

It is especially sad that in these disputes there is a tendency to ignore the authority of the Hierarchy, and sometimes even to put pressure on it, to speak on behalf of the whole Church, self-confidently substituting his opinion for the judgment of her conciliar Plenitude. For example, although I closely follow the speeches on liturgical issues in the press, both ecclesiastical and secular, over the past five years I have not found, it seems, a single reference to the above-mentioned decisions of the Council of 1994.

Our Church is now in a new, very difficult, but at the same time extremely promising situation, which is a challenge for us and requires a creative response from us, the people of the Church. They came to us - or at least through our temples passed over the past ten years, millions of new people. We baptized those of them who desired it. And then - we must honestly admit - we have largely failed in introducing these people to the real life of the Church, in their Christian enlightenment, in deepening their spiritual experience. And so many of them either turned out to be nominal Orthodox who do not understand why go to church at all, if you don’t need to baptize or perform a funeral service, or have become members of other churches and adherents of all kinds of sects and cults. Those, as it turned out, managed to convey their message to them (and sometimes even partially convey the Gospel of Christ to them - of course, in our own interpretation), but we failed. And it is clear that no matter how much we fought to protect our canonical territory from all sorts of inclinations, no matter how much we try to erect obstacles in the way proselytism, to succeed in the evangelical capture of souls, we need not so much legal and political measures as spiritual efforts.

So, what hinders the real development of liturgical culture - the development towards our contemporaries, about which His Holiness the Patriarch spoke? I think, first of all, this is the insufficiency of the basis of liturgical theology. Because it creates uncertainty, an inability to distinguish between the main and the secondary. And hence - the fear of development, the fear of any changes.

II

Let us take perhaps the most acute and hotly debated question of language of worship Its pastoral aspects are indeed quite complex. On the one hand, many people who are accustomed to Church Slavonic worship will painfully perceive attempts to change the text with which they have become akin, with which they have lived their lives, whose words evoke many prayer associations in their souls. On the other hand, for those who have recently come to the Church and are just beginning to discover the spiritual treasury of Orthodoxy, the obscure (and for others almost incomprehensible) language of worship is a serious obstacle to the assimilation of the content of worship and to real participation in a truly common, liturgical prayer. ... The situation is aggravated by the fact that, as observations show, many parishioners not only do not understand a significant part of Slavic expressions from liturgical texts, but often also misunderstand them; sometimes the same thing has to be noticed among the clergy - especially those of them who have not received a sufficient theological education. But the Lord, according to the word of the Apostle Paul, just about the less perfect members of the body of the Church inspires greater care, so that there is no division in the body, and all members equally care for each other(1 Cor. 12: 24-25).

Of course, in this case we cannot talk about some hasty and ill-considered reform "from above" like Nikonovskaya. The repetition of the sad historical experience could indeed bring new church disorders. It is also understandable how difficult and responsible the task is to carry out a new translation of service texts worthy of quality, and even to complete the work on correcting the existing Church Slavonic translation, which in 1907-1917. was successfully carried out by the Commission for the Correction of Liturgical Books, which existed under the Holy Synod, headed by the future Patriarch Sergius.

Nevertheless, the discussion of the problem of the liturgical language cannot be reduced to a listing of unsuccessful attempts at such a reform and to an indication of the numerous difficulties of aesthetic and psychological nature that inevitably arise in this connection. A successful solution to the problem of “making worship more accessible” can only be based on a vision of this problem from a broader theological perspective. From a theological point of view, the question seems to be quite clear. Is it possible to find in the Holy Scriptures and the Holy Tradition of the Church any data confirming the need for the existence of a special sacred language of worship, different from the language of preaching, teaching faith, Christian communication and theology? I guess not.

The prayer and doctrinal aspects of Christian worship were originally an inseparable whole. The celebration of divine services in national languages, including even languages ​​that are relatively underdeveloped and poorly adapted for theological discourse, is an invariable feature of Orthodox missionary work (in contrast to the practice of the Roman Catholic Church - up to the Second Vatican Council). Statements about the special sacred status of the Church Slavonic language, which, according to a number of authors, is a "verbal icon of the Church" and as such is not subject to any changes, seem to be a theological misunderstanding and strongly resemble the doctrine of Latin origin, which the Slavic Equal-to-the-Apostles Cyril and Methodius were in its time is qualified as a "trilingual heresy."

His Holiness Patriarch Alexy II, in the already cited report at the Council of Bishops, characterized such views as a mixture of the eternal and temporal aspects of Tradition, the unchanging dogmas of Orthodoxy, which constitute the unshakable foundation of the Church, with historically conditioned and subject to change means of expressing divine truths in the forms of culture, including liturgical culture. ...

The connection between the issue of liturgical culture and the general cultural context, emphasized in the words of the Patriarch, seems especially important. It is often said that the loss of the liturgical Church Slavonic language would impoverish the Russian language. This has its own truth. But the truth is that the denial of the very possibility of the liturgical use of the Russian language, the language of contemporary culture, reinforces the division between culture and the Church and deprives our native speech of religious sanctification through its use in prayer. The process of formation of Church-Russian, Church-Ukrainian, Church-Belarusian language styles, including the richness of Church Slavonic vocabulary, would be capable, I think, of exerting the most positive influence on the course of development of the language used in human society. And returning our reasoning to the strictly theological plan, it is worth asking the question: can it be generally considered justified, from the point of view of belief in the Incarnation, the opposition of the sacred and profane languages, which is more characteristic of non-Christian religious traditions?

Of course, from the theological substantiation of the possibility and even desirability of performing divine services not only in Church Slavonic, but also in the languages ​​of various peoples living on the canonical territory of the Russian Orthodox Church (including, not least, the Russian people), to the practical implementation of this matter, there is a great distance. The distance that should be covered with pastoral wisdom, responsibility and discretion, acting, according to His Holiness, in the spirit of collegiality. At the same time, it is necessary to take into account the experience of discussing this issue in our Church at the beginning of the 20th century. and at the Local Council of 1917-1918, as well as the experience of the fraternal Orthodox Churches.

Different ways are possible. Saint Theophan the Recluse, as you know, considered it imperative to implement a new Slavic translation of all liturgical books with the approximation of syntax, grammar and vocabulary to the Russian language. Experiments with such translations were done in our Church in the 19th - early 20th centuries. Precisely such a solution was proposed in 1905 by Saint Tikhon, the future patriarch, and a number of other bishops of that time.

Other archpastors (most of those who raised the issue of the state of liturgical texts in Feedback 1905) considered it useful to start a business with corrections of existing liturgical texts in the same direction for better comprehensibility for the listener. Such work has already been carried out by the aforementioned Commission of Archbishop Sergius, from which we inherited not only the Lenten and Tsvetnaya Triodi published with the blessing of the Holy Synod with revised text, but also a detailed presentation of the principles that can be used as the basis for the continuation of such work. The Reverend Afanasy (Sakharov) considered it "extremely important, imperative and urgent" to continue the work of the Sergiev Commission, taking into account the growing gap between Church Slavonic and Russian, who devoted many personal efforts to correcting the liturgical books.

Finally, many participants in the church discussion in 1905-1917 proposed to allow the free choice of the parish and the rector, subject to the blessing of the ruling bishop, to perform divine services in Russian using translations that would receive approval for church use (initially, perhaps by way of experience) The highest ecclesiastical authority. The use of the Russian language in divine services was supposed to be introduced gradually, starting with the reading of Russian translations of biblical texts and other readable parts of the service, for which there are translations of satisfactory quality. Such a solution was proposed by the Department of Worship, Preaching and the Church of the Local Council in 1918. It was partly implemented by Metropolitan Sergius (Stragorodsky), who in 1930 blessed Hieromonk Feofan (Adamenko) to perform divine services in Russian and published the corresponding decree as general rule"On the admission of the Russian language in church services." The practice of partial use of Russian texts in divine services is also known, which took place in the Leningrad diocese with the blessing of Metropolitan Nikodim (Rotov) and in a number of other dioceses of the Russian Orthodox Church. On an alternative basis, translations of the Liturgy into new languages ​​are now widely used in the Serbian and Bulgarian Orthodox Churches.

I would only like to note that it is nevertheless necessary to move along some of these paths. And it is better, as envisaged by the liturgical department of the Cathedral, to simultaneously work both on correcting the Slavic text and on the development of worthy translations into national languages. I am afraid that we have already lost many parishioners. — they stopped or almost stopped going to church, and some left with a bitter feeling of resentment at the incomprehensibility of the services being performed there. It is easy to reproach them for their negligence. But maybe the Lord is not expecting this from us?

III

The confusion of the eternal and the changeable is observed in another question - about the meaning liturgical charter From the data of historical liturgy, we know perfectly well how diverse and changeable the Church Typics were. And this is completely natural, because they reflected the life of the Church, which changes depending on its conditions. However, in the Russian Orthodox Church, the Statute, practically unchanged since the 17th century, turned into an archaeological monument, ceasing to be a real rule of church-liturgical life. And in the eyes of pious people, little acquainted with liturgical science, the Typikon acquired the character of an inspired book, something eternal and fundamentally unchanging. The practical impracticability of the requirements of the statute in the conditions of parish life turns it into a kind of unattainable ideal. And practice develops in its own way, which the professor of St. Petersburg Academy of Sciences I. A. Karabinov described in the following expressions: "It is recognized that it is necessary to approach the Typik, but it turns out to be possible almost endlessly to move away from him." Is this situation normal? At the beginning of the 20th century, when this issue was widely discussed - both in the "Responses of diocesan bishops", and at diocesan and deanery congresses, and in the church press, and then - in great detail - in the liturgical department of the Local Council, the overwhelming majority of the participants in the discussion expressed their firm conviction that it is necessary to start developing a new edition of the Typicon as applied to the practice of parish churches. Most of all, they talked about the danger of an arbitrary attitude towards statutory reductions, which, being carried out without a proper understanding of the structure and harmony of worship, disfigure and impoverish church services. At present, cases of illiterate reduction of services are encountered not less often, and even more often than in the pre-revolutionary period, when there were not so many clergymen who did not receive a stationary theological education. They also said that the desire of more conscientious clergymen not to move too far from the letter of the charter inevitably leads to haste in reading, which as a result becomes almost completely inaccessible for perception. And this deficiency has not been eliminated to this day and cannot be eliminated as long as a legalistic attitude to the Rite reigns in our country. Not only in the Typikon, but also in all sorts of liturgical instructions that are published every year in our country to help priests, as well as in seminary textbooks, requirements are reflected that are not really fulfilled anywhere. Some argue that this fosters humility in altar ministers. I am convinced that from this duality (one thing in the book, quite another in life) only slyness and a nihilistic attitude to all written rules are brought up from the seminary bench. The lack of authoritative and public clarifications on the issue of permissible reductions in the statutory service burdens the conscience of the clergy, gives rise to condemnation and temptations, darkens the relationship with the archpastor, dean, rector with distrust.

The same duality of consciousness is manifested in our attitude to the apparent discrepancy between many prayers and the changed time of their performance. What, for example, can a priest feel when he reads morning prayers in front of the king's enemies at six or seven in the evening, in which he, on behalf of all those praying, thanks God for a peacefully spent night and asks for blessings for the day that begins? How is it to be understood that in the evening, before dinner, you hear in the church: “Let us fulfill morning our Lord's prayer "and" Glory to Thee, who showed us the light ", and in the morning (for example, at the Liturgy of the Presanctified) -" Let us fulfill evening ..."And" Come to the west of the sun»! You can get used to everything, and we gradually stop noticing this obvious discord between service and life. And people who come to the temple again either learn from us a thoughtless attitude towards prayer words (which are perceived simply as a kind of background for personal prayer), or they begin to subconsciously perceive everything that happens in the temple as a kind of beautiful game, the special charm of which is like once in the fact that it almost does not correlate with the surrounding boring and everyday life.

Thus, we cultivate a flawed type of churchliness: liturgical piety that loses its connection with real life members of the Church outside the temple. Of course, in this case we are talking only about one of the many manifestations of trouble.

IV

In our practice of celebrating the Divine Liturgy, one can point to a number of features familiar to us, for which it is difficult or impossible to find a convincing theological justification.

For example: why does the one who reads the Word of God — the Apostle and the Gospel — stand with his back to the people of God to whom this reading is directed? It is worth recalling that in the pre-revolutionary years this procedure was abolished in a number of dioceses of the Russian Orthodox Church; in 1909. the reading of the Gospel facing the people was permitted by the Holy Synod.

Of course, this is a comparatively unimportant issue; much more significant seems to be another, which was raised many times in the pre-revolutionary church press, about the public reading of the Eucharistic prayers. As rightly pointed out, for example, by the professor of the Moscow Academy of Arts A.P. Golubtsov, during the formation of the liturgy sequences that exist in our country, “the vowel, public recitation of prayers was assumed by itself, was a kind of condit іо sіpe qia pop the liturgical service itself ”; the practice of secret reading of the anaphora divides the Liturgy "into two parallel parts — one given to the people, the other sent by the priest." Some other worthy archpastors wrote about the benefits of the public reading of "secret" prayers; since 1905, a significant part of the anaphora was read aloud by those praying in the churches of the Riga diocese with the blessing of Archbishop Agafangel (Preobrazhensky). It seems to me that following these recommendations would contribute to the revival of genuine liturgy our worship as common cause, overcoming the alienation between the "performers" who are actively involved in the conduct of the service, and the "public", little (or only consumer) involved in what is happening.

However, in this case, too, the change in the now widespread practice should not be, I think, hasty and all the more violent. Only under this condition can we expect benefits for the church people from liturgical reforms.

Metropolitan Agafangel (Preobrazhensky) of Yaroslavl, who temporarily replaced the head of the church administration under arrest, St. Tikhon, noted in his message to all members of the Orthodox Russian Church (June 1922): “We do not deny the need for some modifications and transformations in liturgical practice and rituals. Some issues of this kind were the subject of consideration of the All-Russian Local Council of 1918, but did not receive a decision due to the premature termination of its Activity due to the circumstances of that time ”[Hieromonk Damaskin (Orlovsky). Martyrs, confessors and devotees of piety of the Russian Orthodox Church of the XX century. Tver, 1996. Book. 2. S. 512].

See: Council of Bishops of the Russian Orthodox Church. November 29 - December 2, 1994 Moscow. Documents, reports. M., 1995.S. 82.

In the same place. S. 176-177.

In the same place. P. 185.

An article by the author of this report on the activities of this Commission is being prepared for publication in the WMP. From already published materials on the work of the Commission, see: B.I.Sove The problem of correcting liturgical books in Russia in the nineteenth and twentieth centuries. BT, 1970. Sat. V S. 58-62; Kravetsky A.G., Pletneva A.L... Patriarch Sergius as a liturgist. ZhMP. 1994, No. 5. P. 39-45.

Bishops' Council of the Russian Orthodox Church. November 29 - December 2, 1994, p. 82.

Of course, all this also applies to the languages ​​of other peoples that make up the multinational flock of the Russian Orthodox Church. It is worth recalling that in the pre-revolutionary period in the parishes of our Church, divine services were performed in dozens of "foreign dialects", and experience has shown how high the efficiency of worship in the native language is for Christian enlightenment and churching of the respective peoples. Particularly striking examples can be found in the missionary activity of Saints Stephen of Perm, Innocent of Moscow and Archimandrite Macarius (Glukharev).

Cm.: Owl... Cit. op. Pp.30-31.

See, for example, the translations of ep. Augustine (Gulyanitsky), which received the approval of Saint Theophanes. (Psychic reading. 1882-1884), as well as MV Dobronravova (Faith and Reason. 1903. No. 2, 23-24; 1905. No. 8; 1907. No. 4-6, 9; 1910. No. 4-5 ).

See: Reviews of diocesan bishops on the question of church reform, St. Petersburg, 1906. Part I. P.537.

Triodion. M., 1912, 1915 (2nd edition); Pentikostarion. M., 1914, 1915 (2nd edition). Unfortunately, so far it has not been possible to find the printed proof sheets of the 1st part of the Octoichus, as well as the copies of the 2nd part of the Octoichus corrected in the first edition, the festive and September Menaia.

See, for example, the report of the Commission to the Holy Synod of December 18, 1907. (RGIA. F.796. Op.187. D.6946. L.36 - 39), presentation of Archbishop Sergius to Metropolitan Anthony (Vadkovsky) from 28 January 1911. (Ibid. L.79-80), working notes at the meetings of the Commission in October 1916 (RGIA. F.814 Op.1. D.49. L.118-118v., 148-151, 157-157v. ).

Cm.: KravetskyA.G. Calendar and liturgical commission. // Scientific notes of the Russian Orthodox University ap. John the Evangelist. Issue 1. P. 183; Wed p.193. See also: KravetskyA.G., PletnevaA.A. Bishop's activities Afanasy (Sakharova) to correct the liturgical books. // Slavic studies. 1996. No. 1. Pp. 114-124. Here are, in particular, the following lines from the letter of Vladyka Athanasius: “Correction of liturgical books is an urgent matter. It is necessary not only for the Orthodox to be moved by even the incomprehensible words of the prayers. It is necessary that the mind should not be left without fruit. And I think that we are largely to blame for the real church devastation by not bringing our wonderful divine service, our wonderful chants closer to the mind of the Russian people ”(p. 119). The dedication of Bishop Athanasius to the work of correcting books is also evidenced by the following fact: in March 1945, while in the camp, Vladyka turned to Patriarch Alexy I with a request to petition him for transfer to one of the Moscow prisons and provide him with the opportunity to work there with liturgical books ( ShkarovskyM.V. Iosiflyanstvo: current in the Russian Orthodox Church. SPb., 1999.S. 191).

Cm.: KravetskyA.G. Sacred Cathedral of the Orthodox Russian Church. From the Department's materials on worship, preaching, and the temple. BT. 1998. Sat 34. Pp. 256-275; BalashovN., priest. The Language of Worship: From the History of Church Discussion in Russia. // Continent. 1998. No. 98. S. 247-279.

See: Resolution of the Deputy of the Patriarchal Locum Tenens and the Temporary Patriarchal Synod on the admission into communion with the Holy Church and on the admission of the Russian language in church services of April 10, 1930. for number 69. ZhMP. 1931. No. 5. S. 2-3.

See, for example: Nikodim, Metropolitan of Leningrad and Novgorod. A changing world. // LMP. 1975. No. 10. Pp. 58-59; Yuvenaly, Metropolitan of Krutitsky and Kolomna. Man of the Church. M .. 1998. S. 51-52, 235-236, 372-373.

Karabinov I.A. Studian Typik in connection with the question of the reform of our liturgical charter. P., 1915.S. 2.

In 1905. - in Lithuania and Riga (archbishops Nikandr [Molchanov] and Agafangel [Preobrazhensky]), in 1914. - in Tauride (Bishop Dimitri [Abashidze]).

Church statements. 1909. No. 21. P.217.

Theological Bulletin. 1905. No. 9. P.69, 72.

on the profile of the main educational program "theology"

The course is intended for students of the program additional education BBI, developed in accordance with the concept of the direction of "Christian culture". Its purpose is a theoretical overview of the leading concepts of culture, involving an analysis of the theological aspect of the main theoretical strategies. Isolation and study of this aspect is a necessary part of the theological mastering of the theory and history of culture.

Goals and objectives of the course:

Traditionally, theology is concerned with thinking about God, more broadly - about divine revelation and divine economy. Man as part of the divine creation also deserves the attention of theology, but usually in the aspect of salvation. Culture, as a field of human creativity, is usually found outside the framework of theological discourse. A culture can be open to divine revelation, as it was in the Middle Ages, and maybe even theomachic, as we did in totalitarian regimes XX century. Nevertheless, at all times theologians showed interest in culture, trying to comprehend it through the prism of the divine plan for the world and man.

Today the question of the meaning of culture is more acute than ever. Theological understanding of human activity, the search for the divine meaning of human history and the world in which we live, are becoming more and more relevant

But what is the reason for this relevance, when God "moves away" further and further from the human world? Back in the 18th century. Laplace stated: "To explain the world, I do not need the 'God!' Hypothesis. and thereby "freed" God from the function of the primary cause of the world. In the 19th century, Nietzsche, proclaiming "God is dead," stated the "departure" of God from the world of human culture. In the twentieth century, the question: "where was God when thousands of people were subjected to mass extermination?" dictated by the fact that a person does not find a place for God in the historical drama that he is experiencing, does not see the ethical value in God. The reluctance to mention God in the European Constitution, even as a cultural memory, suggests that man is used to doing without God.

The world of the XXI century lives outside of God, but at the same time it constantly creates “new gods” and resurrects “old ones”, proving again and again that a person cannot live without God, “a holy place cannot be empty”. Human thinking continually returns to the thought of God. And even within the secular world we are constantly confronted with the question of God, although we do not always find a worthy place for Him. Our era has already been dubbed "post-secular", sociologists and philosophers state the return of religion to public life... But what does this return mean? And what kind of religion is coming back? Does it have anything to do with the traditional one? How do traditions generally function in modern culture? How do different traditions collide and how do different worldviews coexist?

The world in which we live has long ceased to be two-dimensional and monologue, it is multifaceted and pluralistic, multi-confessional and multicultural. And this also requires theological understanding, because it opens up new possibilities, which, if misread, may turn out to be (and already turn out to be!) New dead ends and new conflicts.

The theology of culture is that area of ​​thinking where the knowledge of God and the knowledge of the world, the question of God and the question of man, intersect. The traditional theological discourse, developed over the centuries, proceeding from the priority of biblical anthropology and axiology, makes it possible to comprehend all the diversity of forms of human culture, including those that are far from traditional Christian ones. The modern culture, living without God, oddly enough, needs God to understand its true value and deep meaning. The question about God in this case is a question about ourselves, thinking about time from the point of view of eternal values.

Wellsets tasks:

familiarize listeners with modern concept cultures, theological, philosophical, cultural, etc .;

• show how the concept of culture in history was formed and changed, and what influence theology had on these processes;
• to teach to navigate in the existing literature, to master the terminology and conceptual apparatus, as well as to provide students with the appropriate tools for analyzing cultural phenomena and individual artifacts;
• show intracultural ties - ethics and aesthetics, philosophy and theology, religious and scientific picture of the world and their changes at different historical stages;
• to reveal the deep foundations of modern culture and the main tendencies of its development, connection with previous stages, relations and points of break with tradition.

The study of the discipline is aimed at the formation and development of the following competencies:

knowledge:

• the origins and stages of development of theological thought, the main problems and spiritual currents of Christianity in the East and West in their relation to cultural processes;
• the main theological ideas and works of the most prominent theologians and philosophers who wrote about culture;
• main artifacts (sacred texts, etc.), which influenced the cultural processes of Russian, European and world;
  

skill:

• independently analyze and evaluate information related to cultural issues;

• to relate the main stages of development of religious thought with the general course of development of culture;
• to relate the main trends in the development of religious and philosophical thought with the processes that took place in world history;
• use basic ideas about culture and its understanding in their educational and professional activities;

• derive practical implications from the mastered literature for analysis

the current state of culture and society, as well as the problems facing

human.

possession:

• skills in working with various sources, first of all, texts and artifacts;
• the skills of using theological analysis of cultural phenomena of different eras;
• the skills of using theological concepts in the interpretation of modern culture.
  

1. Theology of culture as a discipline and its place among others: cultural studies, philosophy of culture, metaphysics of culture, psychology of culture, sociology of culture, etc. Prehistory and perspectives.

2. Culture from a Biblical Perspective. When culture appears and when the term "culture" appears, the meaning of this term in different eras. Was there culture in paradise? Curse or blessing? Old Testament and New Testament Models. The universalism of culture. Culture as a task, vocation, evolution and revolution. “The Bible is the code of culture” (D. S. Likhachev).

3. Culture in the patristic tradition. Culture and tradition of the Church. Holy Fathers about culture. the role of tradition. The Contradictions of Culture: Athens and Jerusalem. Culture between nature and tradition: cultura agri and cultura Dei. Cultural dualism: "high" and "low" cultures, translation and innovation. Culture and cult. Mythology and religion. Archaic, traditional and secular cultures. Monism and cultural plurality. Christianity and Christian Cultures. The cultural role of the Church in the East and in the West. Patristic model of culture: Old man, New man, cultural eschatology.

4. Languages ​​of culture. From cultural studies to cultural theology. Man and the world of culture. Culture as a Symbolic World: Symbol and Metaphor. Activity models of culture and homo faber. Game concepts of culture and homo ludens. Play and Work as models of culture. Ethological and sociobiological concepts of culture: homo erectus and culture as learning. Symbolist concepts of culture and homo simbolicum. Psychoanalytic Anthropology: Eros and Thanatos. Nature, History and Culture. Synergistic Anthropology: Culture as Communication. Culture and value: an axiological approach. Culture as a Whole: A Holistic Approach. Diversity of Cultures: Cultural Monism and Pluralism. The problem of common human culture: universality and linearity / locality and cyclicity. Culture and civilization: sense-setting and goal-setting. Traditional, modernist and postmodern cultures. Culture as a structure: structuralism and poststructuralism. Culture as a rhizome. Culture as a text and textual space of culture. Intertextuality. P. Ricoeur and the hermeneutics of culture. Mamardashvili's philosophy of consciousness: culture as an artifact. Culture as a dialogue and dialogue of cultures.

5. Comprehension of the theological foundations of culture inIfloor.XX century in the Protestant, Catholic and Orthodox thought. B. to. as a scientific discipline began to take shape in the first half. XX century. And she clearly discerns three "sources": Protestant modernism (Bk's term belongs to P. Tillich), Catholic existentialism and neo-Thomism, and Russian religious philosophy. The first to pose the problem of theological consideration of culture were the Protestant theologians: Karl Barth, Paul Tillich, Richard and Reinhold Nieburas and others. In the Catholic world, issues of the relationship between religion and culture were considered by Jacques Maritain, Etienne Gilson, Gabriel Marcel, and others. In Orthodox thought, N A. Berdyaev, Fr. P. Florensky, G. P. Fedotov, S. N. Bulgakov, V. V. Rozanov, S. L. Frank, V. V. Zenkovsky.

6. ... The twentieth century has experienced the loss and new acquisition of man. The roots of this anthropological turn go back to the 19th century, when a number of thinkers raised the question of what man is, a product of evolution (Darwin), a product of history, progress (Marx), a hostage of libido (Freud), etc. S. Kierkegaard and the problem of human existence. Crisis of culture. O. Spengler and “The Decline of Europe”. The most influential religious philosophers of the 20th century, like P. Teilhard de Chardin, M. Buber left a noticeable mark on the philosophy of man, thinkers far from religion thought about it - A. Camus, J.P. Sartre, E. Fromm, M. Heidegger and others.

7. Culture after Auschwitz and the Gulag. Search for the meaning of culture in the second half of the 20th century. A Cultural project of modernity and homo sapiens. Questioning about being and Heidegger's phenomenological "turn". Christian in an adult world Dietrich Bonhoeffer, Harvey Cox, Jurgen Moltmann. Lonely Consciousness and Phenomenology of the Other (Levinas). Culture in a personalistic perspective: personality, consciousness and self-awareness, personality, individual and freedom, personality and creativity. Culture as a dialogue (M. Buber, E. Fromm) and as communication (E. Levinas, Ioann Zizioulas). Culture and theology of personality .

8. Secular and Post-Secular Culture. Adult world. Culture in the absence of God and man. Culture or Communication? Classic - modern - postmodern. Post-religiosity and post-secularity. Heidegger, Habermas, Taylor. Culture as structure and structuralism (Levi-Strauss, Lacan, Barthes, Foucault). Culture as a text and textual space of culture. Consistency and marginality. Norm and pathology. Culture and power. Archetype and symbol. Myth and History. Sacralization of Space, Time, Nature and Man in the myth. Monologism of myth and dialogism of culture. The return of myth in modern culture. "New archaic". Is it possible to return to premodernity? What will happen after postmodernity?

9. Postmodern Challenge and Christian Response. Christianity in the context of modern culture. In search of lost rationality (A. Hautepen, D. Hart, S. Averintsev, O. Sedakova). Culture as a gift and thanksgiving (J. Derida, J.-L. Morion). Creation and creativity. Culture as compensation and culture as thanksgiving. Eucharistic foundations of culture (M. Maria Skobtsova, M. Anthony Surozhsky, Father Alexander Men, Father Alexander Shmeman). Culture and transformation of the world. Culture and rejection of the world.

10. Theology in culture. The meaning of the artifact and theology in images. Art. Literature: F. M. Dostoevsky, I. Brodsky, T. Kibirov, O. Sedakova and others. Cinematography: A. Tarkovsky and others. Music: I.S. Bach, A. Pärt and others.

Thematic (working calendar) plan of the course "Theology of Culture"

	Topic name	Report form	timing
	Introductory. Is a theological view of culture possible?
	Culture from a Biblical Perspective	test / abstract
	Culture in the patristic tradition	test / abstract
	Languages ​​of culture	test / abstract
	Comprehension of the theological foundations of culture in the 1st half. XX century in Protestant, Catholic and Orthodox thought	test / abstract
	Culture in an anthropological perspective	test / abstract
	Culture after Auschwitz and the Gulag	test / abstract
	Secular and post-secular culture	test / abstract
	Postmodern challenge and Christian response	test / abstract
	Theology in culture	test / abstract

Final work on any of the proposed topics or independently selected by agreement with the teacher

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Introduction

CHAPTER 1. THE PHENOMENON OF THEOLOGY: THEORETICAL AND METHODOLOGICAL ASPECTS OF SYSTEM RESEARCH 3

1.1 Objective and subjective grounds and forms of meaningful goal-setting 14

1.2. The Metaphysics of Theology: Cultural Foundations 37

CHAPTER 2. CHRISTIAN THEOLOGY IN THE CONTEXT OF CULTURE: HISTORICAL, GENETIC AND CURRENT ASPECTS. 65

2.1 Institutional foundations for the systematization of Christian discourse 65

2.2 The Scripture-Tradition Relationship in Christianity 88

2.3 Theology and other value-semantic spheres of culture: analogies and transformations 119

CONCLUSION 146

REFERENCES 151

Introduction to work

Relevance of the research topic. Philosophers and culturologists from the second
half of the 19th century define the crisis of metaphysical foundations

human existence, its meaning. In a situation of spiritual crisis, research interests turn to religion and religious philosophy - the spheres of spiritual culture, representing the apologetics of absolute meaning. Historically, the first structures of life in culture had a sacred character, possessing an absolute imperative. Tradition, canon, ritual were the norms of life of the ancient culture. Myforreligious consciousness formed the primary conceptualization of the sacred experience. Theology carried out the ultimate questioning and substantiation of the universal content of cultural meaning. In the absence of the spiritual experience of theology, the picture of world and domestic culture, its axiological potential are not fully mastered. Interest in the study of the axiological features and cultural foundations of theology is relevant not only from the point of view of the theoretical reconstruction of the experience of spiritual metaphysics concentrated in a religious form, but also of modern cultural realities. Multi-essence, pluralism, the need for tolerance in the culture of the present, the search for economic and spiritual stability in the new Russia, provoke reflections on the meaning and justification of meaning. Culture in general and, in particular, Russian culture, with its inherent questioning about meaning, cannot exist in a spiritual space. The appeal to religious metaphysics in the conditions of postmodern culture, probably, fills the gaps in the search for meaning that arose in the absence of the previous structures of everyday experience and caused by modern sociocultural transformations. The theological paradigm, as another supposed, along with the secular, version of the answer to metaphysical questions about the beginning and end of everything, can be interesting and relevant even for a person who is indifferent to religion. Ideals and values ​​of the generation born under the conditions of perestroika,

form a social and practical basis for our topic. The projection of a harmonious spiritual future implies the need to initiate a conversation about spiritual metaphysics with everyone. It is today, when human life is sometimes too unequivocally equated to a value equivalent, and the standard of living of representatives of the most humane professions - doctor, scientist, teacher - is very remotely comparable to world standards, society should be driven by the idea of ​​spiritual wealth, in which religion is important, but not exhaustive, its component.

The degree of elaboration of the topic. In religious consciousness, two extreme positions are traditionally defined regarding the attitude to culture: 1) an emphasis on the sacredness of being, the absolute identification of religion and culture; 2) categoricalness in denying the natural connection between religion and culture, the definition as absolutely polar sides of the cultural relationship "sacred - secular".

However, the awareness of the historicity of the theo-worldview, as a discussed problem, has been present in Christianity since its inception. Thus, the preaching of Jesus Christ, the apostles and apologists, existed in the syncretic spiritual space of late antiquity. The Church Fathers in their apologetics used ancient philosophy either "pro" or "contra" (Clement of Alexandria, Tertullian). The problem of culture in each new historical period presented itself to theologians in different ways: in the context of philosophy, the relationship between knowledge and faith, historical and cultural features of theological tradition, etc. Modern theology has united the themes of the crisis of faith and culture (D. Bonhoeffer, R. Bultmann, R. Guardini, R. L. Giussani, A. de Lubac, J. Maritain, J. Martinetti, I. Meyendorff, A. Meng, Yu. Moltmann, R. Niebuhr, P. Poupard, J. Ratzinger, P. Tillich, E. Troeltsch, P. Florensky, H. Yannaras and others).

Domestic philosophers, culturologists and religious scholars have accumulated significant material in the study of spiritual culture. Various issues became the subject of consideration. In particular, it discusses

content, status of the spiritual, the ratio of the sacred and secular aspects of culture, faith and knowledge (M.S.Kagan, R.L. Lifshits, A.V. Medvedev, G.P. Menchikova, D.V. Pivovarov, N.V. Siluyanov, V.G. Fedotov, L.A. Shumikhina and others). Culture is defined as the ideal-forming side of people's life (D.V. Pivovarov). The theological direction is fixed in the classification of methodological approaches to culture: the cultural philosophy of Christianity (V.V.Bibikhin, L.P. Vorozhkova, I.Yu. Iskrzhitskaya). Scientists have analyzed the subject area of ​​cultural theology, its main concepts and problems.

For many years, well-known Russian philosophers and religious scholars have considered both general and particular aspects of the topic "religion and culture" (NS Gordienko, VI Kolosnitsyn, NP Krasnikov, PS Kurochkin, L. N. Mitrokhin, D. V. Pivovarov, S. A. Tokarev, D. M. Ugrinovich, L. E. Shaposhnikov, I. N. Yablokov and others). In particular, they discussed questions about the role of religion in culture, status and socio-cultural forms of the idea of ​​God. It is generally recognized that religion is a component of spiritual culture. The positions of religion in domestic culture are considered by E.G. Balagushkin, G.V. Berezovsky, V.U. Dekov, V.I. Kornev, I.F. Kefeli. The publications of sources on the main religious traditions of the world, works of foreign theologians were carried out to a significant extent. The publication of texts related to the spiritual tradition of Hermeticism, studies devoted to Gnosticism, Neoplatonism, apologists and the Church Fathers (V.V. Bychkov, R.V. Svetlov, M.K. Trofimova, V.K.Shokhin and others).

The topic of "modern Christian theology" is being actively developed. The researchers examined the general aspects of Christian modernism (A.L.Buryakovsky, K.I.Gubman, V.I.Dobrenkov, Yu.A. Kimelev, D.M. Ugrinovich), in general, Christian anthropology (K.I. ideas of its individual representatives - P. Tillich (N. G. Buzova, S. Lezov, M. A. Sivertsev, O. V. Shalygina, N. E. Shlaifer), B. Lonergan (A. V. Dobrynin, A. V. Krasnikov, I. A.

Florova, N.S. Yulina and others). The features and prospects of the existence of Christianity in the conditions of potmodernism are discussed (V.A.Lektorsky and others).

In recent years, in culturology, philosophy, sociology, a number of dissertations on Orthodoxy have been carried out, in which the general features of Russian religious philosophy, its personalities - philosophizing theologians of theological academies of the 19th - 20th centuries; theological heritage of A.S. Khomyakova, P.A. Florensky, the work of A. Me (I.V. Galkovskaya, S. Degtev, E.V. Mochalov, K.A.Maksimovich, E.B.Shaposhnikov, A.V. Shchavelev, R.N. Yusupov), etc. e. A range of issues was discussed that reveal the position of Orthodoxy, and in particular, Orthodox theology in culture (V.P. Bolshakov, L.M.Dmitrieva, M.G. Taichinov, etc.) There have been changes in the interpretation of the relationship between knowledge and faith, religion and science (V.P. Vizgin, P.P. Gaidenko, S. Devyatova, L. M. Dmitrieva, A. A. Zolotarev, V. N. Katasonov, M. A. Kissel, M. S. Kozlova. Yu. I. Kulakov, L. A. Markova, SI. Nekrasov, A. N. Pavlenko, E. A. Stepanova and others). First of all, this is due to the recognition of a single general cultural context of the traditionally isolated and opposed phenomena of religion and science.

The results of the existing research complex "religion and culture" create the preconditions for the analysis of the theoretical level of religious consciousness - theology. The topic of "theology and culture" has traditionally been considered in the context of the relationship between theology and philosophy. At the same time, many contemporary authors have recently raised this issue again (A.I. Abramov, A.S. Atmanskikh, E.A.Atmanskikh, A.V. Bragin, S. , Yu.A. Kimelev, I.B. Mets, M.K. Mamardashvili, L.N. Mitrokhin, V.S. Murmantsev, M.N. Nenashev, S.N. Nizhnikov, M.Yu. M.N. Cheremin, O.V. Chistyakova, L.E.Shaposhnikov and others). In this research space, a number of "gaps" have been filled. The accents have changed and a qualitatively different level has been achieved in the study of stages of philosophy chronologically and substantively close to the time of the emergence of Christian theology. The phenomenon of

the unity of philosophy, religion and science in the teachings of Pythagoras (L.Ya. Zhmud), theological problems in the philosophy of Epicurus, in general, the ancient philosophy of religion (G.G. Mayorov, M.M. Shakhnovich). Platonism is viewed as a phenomenon that determines the institutional consideration of ancient philosophy (YA Shichalin). The texts of the philosophy of Neoplatonism were published for the first time. Scientists investigate the relationship between theological and philosophical aspects in neoplatonic schools, discovering similarities with Christian speculation (O.V.Bugai, T.Yu. Borodai, O.F. Kudryavtsev, M.K. Makharadze, A.F. Sitnikova, A.I. . Sidorov), in medieval philosophy (SS Neretina). Philosophical theism, manifested as religious philosophy and philosophy of religion, is considered as the main form of philosophical knowledge of God inherent in European philosophy.

Object and subject of research. The above analysis of scientific literature close to the topic under consideration identified the problem that initiated this study. A significant amount of material, diverse in subject matter, has been accumulated, fundamentally new results have been achieved in many particular aspects of the topic "Christian theology and culture". At the same time, a comprehensive, integrative characterization of theology as a specific spiritual form in its genesis and actual existence in culture has not yet taken place. We can state a kind of methodological "scissors": on the one hand, in cultural studies there is no systemic analysis of theology as a cultural phenomenon; on the other hand, for theological reflection itself, there are limitations in methodology due to the specific status of the sacred. In the reference literature, theology is associated with the tradition of systematic substantiation of the personified form of theism in Christianity, Judaism, and Islam. In this case, it becomes problematic to identify the theoretical elements of content in other historical and cultural forms of religious consciousness with the phenomenon of theology. In our opinion, the formulation of the main themes of theological metaphysics can be found in religious traditions and in

lack of a system. The phenomenon of theological reflection is associated with a written religious tradition. In the dissertation in connection with the study of the phenomenon of Christian theology, the texts of Holy Scripture and Tradition in the religious traditions of Judaism and Christianity are analyzed. Theology is a theoretical and ideological structure of religious consciousness, which united in its content the entire set of axiological questions that are limiting for any type of world attitude, and substantiates them on the basis of the dogmatic content of the religious tradition. The terms "theology" and "theology" reflect the differences between the Eastern and Western trends in Christianity. Due to the fact that the dissertation mainly deals with the historical and cultural situation when the Christian church was in the process of its formation, they are considered interchangeable. A distinctive feature of theology as a theoretical level of the religious system is the basis of discourse - the relation "Holy Scripture - Holy Tradition", which presupposes special transcendental properties of the canonical text and sacred foundations of the subject and object of theological speculation. The priority function of theological discourse is the apology of dogma. As object of research the phenomenon of theology in culture is considered, and the subject of research become the general cultural foundations and features of the functioning of Christian theology in it.

The purpose and objectives of the study. The aim of the study is an integrative, synthesizing, comprehensive study of the phenomenon of Christian theology by means of cultural studies based on the definition of meaning as a systemic quality of culture.

In connection with this goal, it became necessary to solve the following research tasks:

1. Systemic representation of meaning and goal-setting, axiological
foundations of theology in culture.

2. Revealing the general cultural foundations of the content of Christian
metaphysics in the worldview triad "myth - religion - philosophy".

Determination of the institutional foundations of Christian theology.

Revealing the peculiarities of the emergence of Christian discourse based on the analysis of the relationship "Holy Scripture - Holy Tradition" in Christianity.

5. Consideration of the peculiarities of the interaction of theology with others
value-semantic spheres of spiritual culture, as well as its marginal
forms - popular and folk theology.

Theoretical and methodological basis of the research. V quality
methodological foundations in the dissertation were used: civilizational
an approach that ensures the consideration of diverse manifestations of religious,
as well as outside - and around - religious phenomena in the context of their dialogue;
systemic an approach that reveals the possibilities of a comprehensive study
theology; sociocultural approach to religion that allowed us to consider
the problem of the origin of Christian theology as a result
interaction of the existing unique cultural and historical

circumstances; historicism principle to study the genesis and continuity of theology with the historically preceding metaphysical systems, dialectic as a method explaining the emergence of marginal forms of theology; functional method, which creates the basis for describing the ways and forms of functioning of relations of theology in culture; approach to culture in context axiology.

Theology is a metaphysical system with an axiological foundation. To implement a culturological study of theology in this perspective, modern ideas and interpretations of metaphysical problems in the works of T.V. Artemyeva, M.M. Intizarova, P.G. Oldak, D.M. Panina, E.A. Tainova, N.V. Tuzova. The author relied on the ideas of the theoretical course of metaphysics by N.V. Krapivskaya, where mythology, religion, philosophy and science are considered as its different historical and cultural variants, the concept of metaphysics of faith in the works of S.A. Nizhnikova, study of the relationship between language and religion (N.B. Mechkovskaya), cultural meaning

(V.P. Kozlovsky), representation in culture (L.G. Ionin). When describing the historically preceding theology of metaphysical systems, the works of domestic and foreign scientists about myth were used (D.F.Birlin, I.M.Dyakonov, M.S. Evzlin, V.V. Evsyukov, A.F. Losev, I.N. Loseva, F.N.Petrov, M. Eliade), about the same spiritual constructs for ancient philosophy and Christian theology - Logos, Sophia (S.N.Bulgakov, S.N. Trubetskoy, S.S. ), as well as the works of culturologists, philosophers and theologians, especially of the 20th century.

Scientific novelty of the research. 1. For the first time in Russian culturology, an attempt was made to conduct a comprehensive, integrative study of Christian theology through the categories of history and theory of culture. A systematic analysis of meaning and goal-setting in culture has revealed the general cultural foundations of theology in myfor-religious forms.

2.Selection of the worldview triad "myth-religion-philosophy"

contributed to the study of the general cultural foundations of the content of Christian metaphysics. The ancient philosophy of religion is considered as a specific philosophical basis of Christian theology.

3. The general cultural foundations of discourse in Christianity have been investigated. The didactic genres of ancient Eastern literature and the tradition of wisdom were considered as the preceding phenomena in ancient cultures and Judaism. The unique circumstances that determined the special role of ancient philosophy in the emergence of Christian apology are concretized. 4. The historical and cultural basis of the theological discourse in the structure of the written tradition of religion is determined - the relation "Holy Scripture - Holy Tradition". In order to present the institutional foundations of discourse in Christianity, the methodology of studying ancient philosophy was used.

5.In the study of theology, its marginal forms are introduced, the features of mediation in them of the dogmatic content and form are determined.

adequate dialogue of theology with other value-semantic spheres of culture.

The main provisions for the defense.

1.Historically, the first myporeligious forms of meaning and goal-setting form the general cultural foundations of theology. Theodicy and apocalyptic are reproduced in different spheres of spiritual culture.

2. The phenomenon of Christian theology arises in the syncretic sociocultural space of late antiquity. The general cultural foundations of Christian metaphysics include the transformation of a real myth into a ritual one, the conceptualization of theological in mystery cults, Judaism, and ancient philosophy. Historically, the ancient philosophy of religion precedes Christian theology.

3. The institutional foundations of Christian theology are the tradition of wisdom, the phenomenon of school in Judaism, philosophy and the tradition of commentary connected with it.

4. The canonical text forms the basis of theological speculation. V
the canonical written tradition of Judaism and Christianity, texts appear,
which are transitional forms, prototypes of Tradition. To the elements
Traditions in Judaism include books of the prophets, literature of wisdom, in
Christian canon - apostolic epistles. In the new testament

early Christian literature "around the canon" is dominated by apology, which serves not only as a defense, but also as an initial dogmatic justification.

5.In connection with the historical and cultural circumstances of the emergence
Christian theology is a cultural phenomenon, structurally
like philosophy. In this regard, outside and regardless of historical conditions,
its eternal claim is the implementation of value-integrating functions in
culture. However, its implementation is possible in the process of mutual dialogue.
theology with other value-semantic spheres of modern culture, and
not on a dogmatic basis. A form that mediates theological discourse,
is a popular theology that is forced to use

artistic means and ways of representing Christian mono-meaning v modern polystylistic culture. In folk theology, the dialogue structures characteristic of the teaching literature of ancient oriental cultures were reproduced.

The theoretical and practical significance of the study.

The study of Christian theology by means of cultural studies contributes to a diverse and adequate reconstruction of the spiritual field of culture with the point of view of its history and current state. An attempt has been made to introduce into the subject area of ​​culturology the phenomenon “systemically existing in the religious tradition. Thus, the methodological means of conceptual description of the phenomena that represent the sacred become more diverse in cultural studies.

Culturological reflection of substantiating the meaning by means of religious theory is relevant in connection with with the need to define it in new conditions. The most serious of all economic troubles is spiritual poverty, the basis of material problems. Society, in principle, cannot achieve prosperity on the basis of spiritual barbarity and lack of culture, denial of spiritual continuity and oblivion of traditions.

The study of the extremely oriented theological tradition by means of secular culturology contributes to the solution of theoretical and practical problems of educating the true spirituality of the young generation.

The results obtained can be used in teaching courses on the history of religion at the university, and, taking into account the specifics, transformed into special courses for the school.

Approbation of work. The main ideas and provisions of the dissertation were discussed at the theoretical seminar of the Department of Philosophy of the ChSACI (1999, 2000, 2001, 2002), the interuniversity scientific conference "The problem of human spirituality in the unfolding horizons of Russian philosophy" (Chelyabinsk, 1993), the Second Russian Philosophical Congress (Yekaterinburg, 1999) , international scientific-practical conference "XXI century: Russia and the West in search of spirituality" (Penza, 2003), at seminars and conferences

All-Russian public organization "Association of Religious Researchers" (Chelyabinsk, 2003), scientific conferences of ChGAKI and ChGAU (2000, 2001, 2002, 2003). The main content of the thesis is reflected in 16 publications of the author with a total volume of 12 pp.

The research results were used in reading special courses “Theology as a cultural phenomenon”, “The Russian Orthodox Church in Russian spiritual culture”, “Business and Christianity”, “Christian pedagogy” for students of ChGAKI and ChGAU.

The structure of the thesis. The thesis consists of an introduction, two chapters (five paraphas), a conclusion and a bibliographic list of used literature, containing 343 titles. The total volume is 170 pages.

Objective and subjective grounds and forms of meaningful goal setting

The modern meaning of the term "phenomenon" presupposes the presence in it of the characteristics of an entity. In this regard, it becomes necessary to determine the systemic quality that manifests itself in culture at any moment of its existence and determines its specificity. In our opinion, it is the axiological approach to the definition of culture that makes it possible to do this in the most adequate form. "The value doctrine of culture," writes GP Vyzhletsov, "unlike many other theoretical approaches to it, allows one to see culture from the inside." Going beyond the limits of limited existence can take place only on the basis of the correlation of the phenomenon of culture with the general content of culture (Pigalev A.I. Culturology-Volgograd, 1999, p. 347).

The essence of culture, its "generic" property - cultural meaning. This is the unity of the basic structures of life and spiritual forms of value proposition in society. Sense in logic is associated with the content of the expression. In cultural terms, they are distinguished, implying by meaning individually transformed and mastered by the personality of the meaning.

Substantiations of the meaning of culture from the standpoint of religion and secular spirituality differ significantly in content. For theology, as well as for religious philosophy, it is natural to assert that the claim to a solution to the question of the meaning of being is exclusive. Only when a person, from the point of view of the Jewish theologian A. Steinsaltz, - "... realizes that the center of his being is the Almighty, the only reality in the universe, - his own" I "acquires meaning and ceases to be a relative entity devoid of its own content . " ...

In Russian religious philosophy and in Western cultural studies at the turn of the 19th and 20th centuries, there was an active movement towards metaphysics, an ontology of spirituality. The search for uniform universal axiologems of truth, the meaning of life, human history, the purpose of human existence and purpose are presented in the latter by the works of S.N. Bulgakova, N.A. Berdyaeva, L.P. Karsavin, P.A. Florensky, S.L. Frank and others. The panmoralism of philosophers of the XIX-XX centuries, the search for transcendental foundations of the meaningfulness of life, associated with Orthodox spiritual principles, represented an essential feature of Russian spiritual culture from its medieval period. The category of meaning, like total-unity, writes S. S. Horuzhy, has a "magical appeal for Russian philosophers." ... At the end of the 19th century, such Russian thinkers-philosophers and psychologists as A.I. Vvedensky, N. Ya. Groth, L.M. Lopatin, V.V. Rozanov, E.N. Trubetskoy. The latter wrote: "... if there is no absolute consciousness and absolute thought, then there is no absolute meaning. Then all our consciousness and all our judgment are meaningless." The properties of meaning in religious philosophy are completeness and total unity. The categories "meaning", "symbol" in the cultural concepts of that time played a methodological role. Meaning is the original, basic concept in modern theological concepts of culture. So, for example, P. Tillich wrote that the object of theology "... can only be that which worries us ultimately." In this sense, theology, from his point of view, has always been the theology of the answer "to the ultimate questions for the existence of man and culture.

In theology and religious philosophy, the idea of ​​eternal circulation and eternal repetition was used to illustrate the meaninglessness of the process of searching for and acquiring metaphysical foundations inevitable for human existence. So, E.N. Trubetskoy noted that in one form or another it was characteristic of India, Hellenic philosophy represented, in particular, Heraclitus and Plato, and for the apologist of metaphysical amoralism late XIX century F. Nietzsche. For E.N. Trubetskoy, as well as for representatives of official Orthodox theology, it is unambiguous that Christianity is a different, more productive way of solving this issue. From his point of view, in Christianity, in contrast to the Hellenic and from the Eastern spiritual traditions, the opposites of the other-worldly and this-worldly are combined in a harmonious way.

Meaning is the fundamental, fundamental value of culture. There is no meaningful meaningful formulation for all cultures. Only the very fact of its existence is axiomatic. The theological interpretation of meaning does not represent the only, exhaustive form of meaning. According to the concept of logotherapy by V. Frankl, the need to live in the world of meanings is generic for the way of human existence. The state of absence of meaning, an existential vacuum, must necessarily be overcome due to the self-transcendence of human existence. "... a person's life," according to V. Frankl, "cannot lose its meaning under any circumstances; the meaning of life can always be found." This belief differs from the widespread belief that there is no meaning and, to a certain extent, can be compared with the theological approach. V. Frankl considers religious meaning as one of the possible solutions to the problem. In modern polystylistic culture, the existence of a common meaning is a problem (Ionin L. G. Sociology of culture: The path to the new millennium. - M, 2000, pp. 209-212). The approach of V. Frankl can be called, in contrast to the absolutism of the divine fundamental principle in religion, ethical pluralism, which differs from the variety of the latter, insisting on the absolute destruction of meaning and nihilism.

Metaphysics of Theology: Cultural Foundations

The purpose of this section is to determine the substantive prerequisites of theological consciousness that existed in myth, religion and philosophy - metaphysical systems linked by common transcendental foundations. The latter circumstance makes it possible to study this issue in the worldview triad "myth - religion - philosophy".

For a confessional-oriented position, the determination of the mythological foundations of theological consciousness is a problem. Judeo-Christian theology has developed methods of interpreting the Old Testament over the centuries. The concept of the historical Jesus emerges during the Enlightenment in liberal theology. The transition from the latter to R. Bultmann, who sought to overcome the extremes associated with opposing the time of the kerygma and the historicity of the New Testament, was the concept of Strauss. Liberal theology in Protestantism, sharply identifying aspects of historicity and kerygma, could not preserve their unity. A new version of the demythologization of the New Testament, based on the existential methodology of M. Heidegger, was undertaken by R. Bultmann. R. Bultmann insisted on the mythology of the New Testament. The true meaning of the myth, R. Bultmann believed, “is not to give an objective picture of the world. It rather expresses how a person understands himself in the world; P. Tillich supported his point of view. "All the mythological elements of the Bible, doctrine and liturgy should ... be preserved and not try to find a scientific replacement for them."

Modern Protestantism seeks to synthesize the authentic meaning of the canonical text and the actual context, trying to overcome the extremes of dialectical theology. The Protestant theologian and philosopher M. Welker believes that the renewal of Christianity in the context of pluralistic cultures is compatible with the preservation of the authentic meaning of the canonical text.

M. Welker believes that a modern discovery of sacred scripture is possible, provided "... the perception of the differentiated realism of the Bible."

In the fundamental work of Catholics. W. S. La Sora, D. A. Hubbard and F. W. Bush on the Old Testament examine in detail the linguistic and exegetical aspects of the problem, a single historical and cultural background of the Middle East. Theologians point to a striking coincidence between the Mesopotamian literature and the Old Testament in describing the Flood. "To understand the literary genre of Genesis 1-11, it is necessary to take into account the numerous clear similarities and parallels between Scripture and Middle Eastern, especially Mesopotamian sources." First of all, this is polytheism and the lack of moral principles in the divine characters of Mesopotamian literature.

Orthodox biblical studies today can be represented, in particular, by A. Me's Isagogy. In his work, Father Alexander uses sources and materials, a wide range of documents that can form the basis of religious studies. So, for example, in addition to describing the structure and composition of the Pentateuch, A. Men draws for comparison fragments from the Babylonian cosmogonic poem "Enuma Elish", the Egyptian legend about the creation of the world, Iranian religious tradition, Canaanite mythology, etc. The same is repeated when presenting the theme of the creation of man, the story of the Flood, the Covenant of the Israeli people with God and other topics. However, the conceptual foundation of the history of religion A. Me is based entirely on Christocentric foundations. Considering the question of the interaction of paganism and Christianity, Orthodox theologians use, in particular, the concept of "reception", which means the ability to determine the perceived pagan content only by the Church. Another example of confessional restrictions is the work of Catholic H. Bürkle "Man in Search of God: the Problem of Non-Christian Religions". "Every religion," the author writes, "gives the seeking person some answer. And only in relation to the fact of the birth of Christ does this answer reveal its historically transitory character." Confessional restrictions do not allow theologians to objectively consider the continuity of worldview forms.

The emergence of the term "metaphysics" is traditionally associated with the activities of the grammar Andronicus of Rhodes, who was engaged in the systematization of the works of Aristotle. The Greek thinker himself did not use such a term. It would be more accurate to accept that its genesis has not been determined. The subject of metaphysics is the realm of the transcendent. From the standpoint of the philosophy of traditionalism, R. Guénon considers metaphysics as sacred knowledge, which is the deep foundation of society and culture. The systematization of metaphysical problems in religion and philosophy, from his point of view, is limited, respectively, by the socio-cultural framework and rational knowledge. Thus, R. Guénon denied the continuity of the sacred in culture. For culturological research in substantiating the meaning of culture, the continuity of spiritual forms is important.

Metaphysics is the ultimate questioning about the meaning of being, its structure, projections of the present, future and past. In a narrower sense, metaphysics is the most abstract part of philosophy. However, a long historical period passed before this section was formed in the structure of philosophical knowledge. The broader sense and meaning of metaphysics will be justified. Mythology turned out to be its most ancient, sacred system of spiritual meanings and meanings. Mythological systems were the first systematizations of the spiritual. As specific mechanisms of ancient metaphysical knowledge L.V. Krapivskaya defines tradition. Mythological systems were traditional spiritual forms in which the connection of generations was carried out. It was during this period in the history of culture that the foundations for the synthesis of science, philosophy, religion and art were laid. As the historically first metaphysical system, myth was the basis of not only philosophical, but also theological consciousness. Ontological, epistemological and anthropological problems, which form the main structural elements of metaphysics, were first identified in myth and religion.

Institutional foundations for the systematization of Christian discourse

The methodology for analyzing the institutional foundations of discourse in theology was determined by the results of the study of ancient philosophy undertaken by Yu.A. Shichalin, the concept of ancient philosophy as a way of life by P. Ado, as well as the study of the relationship between language and religion by N.B. Mechkovskaya. The history of the Platonic school, writes Yu.A. Shichalin, "... provokes the consideration of all ancient philosophy in the institutional aspect." The philosopher draws attention to the fact that ancient philosophy "... turns out to be predominantly represented by sacralized texts and their interpretations."

The emergence of philosophical concepts and genres, in which the conceptual formulation of the problems of metaphysics takes place, was accompanied by the emergence of appropriate institutions. A similar process took place in the process of systematizing discourse and in theology. Hegumen Innokenty (Pavlov), one of the few contemporary researchers of the history of theological thought, is categorical in his answer to the question about the use of philosophical methods in the study of theology. "One should not," he writes, "apply the methods of the history of philosophy to the history of theological thought." The abbot believes that the history of theology should not be regarded as a history of speculation. V cultural research such a methodological combination is possible. The source basis for describing this process for us will be Judaism, the religions of the East and ancient philosophy. The factors of the institutional order that have combined content features with features of form in theology include the tradition of wisdom literature, the Scripture - Tradition relationship, and the school phenomenon in ancient philosophy. The initial basis for the emergence of the written tradition, as noted, was the "myth-ritual" complex. In the process of relaying the myth, non-convectionalism manifests itself. The latter presupposes the combination in the mythological consciousness of the word and the object designated by it.

The syncretism of ancient culture and the initial coincidence of ontic and axiological structures are manifested at the verbal level. On these grounds, the sacred text in the religious consciousness is fideistic, has the potential of a fascinating, bewitching effect of influencing the subject.

Literature of wisdom was a special reflexive form that existed in the textual space of didactic and canonical prose. Teaching texts could exist independently, be part of the Scriptures, forming together with other genres "Tradition within Scripture." Literature of wisdom historically preceded philosophy, fulfilling its functions on the basis of its common content. Literature of wisdom also existed before Judaism, in Eastern cults. Didactic texts of various genres can be found in the demotic literature of Egypt and Mesopotamia. These include teachings, instructions, fairy tales, fables. In contrast to the Israeli literature of wisdom, it contains details of the class-professional subjects (Edekov A. V. Late Egyptian literature. - Novorossiysk, 1986, p. 77). Wisdom was conveyed in the form of short aphoric sayings or teachings - monologues and dialogues. Initially, parables were meant to be read aloud. The teachings did not come solely from a religious source. They discuss everyday problems, politics, commerce, etc. ... Proverbs and teachings are related. The Egyptian teachings are notable for their volume. Such, for example, is the admonition of the vizier Ptahotep: “Let your heart not swell with your knowledge; do not rely on the fact that you are a sage. Wait for advice not only from the wise, but also from the ignorant. The limits of knowledge cannot be achieved, and there is no such sage who would have enough knowledge. Good speech is hidden more than an emerald, however, it can be found in a slave woman who works at the millstones. "

In the Egyptian "Teachings of the Heracleopolis king to his son and heir Merikar" much more is said about the wisdom of the art of government than about the moral and ethical aspects of human life as a whole. State experience is based on general cultural foundations of wisdom. “Be like your fathers and your ancestors. ... Look, their words are preserved in the scriptures. Expand and read in order to become like them in wisdom, for knowledge is gained through teaching. Do not be angry - the equanimity of the spirit is wonderful ”. Over time, in the Egyptian didactic literature, the rules of behavior cultivated "silence". “As for a person who does not know how to control himself in a temple, he is like a tree growing in an open place: in an instant, the loss of its branches passes and the end comes to him at the shipyard; or it floats far from its place and fire is its tomb. Calm (but) really, he keeps aloof. He is like a tree growing in a garden ... ".