St. Tikhon’s University Review . Series I: Theology. Philosophy. Religious Studies

Three models — the ethnocentric model, the adaptation model and the inculturation model — characterize the missionary approaches of the Catholic Church during the whole of its apostolic activity. The article examines the problems of cultural reception in the Catholic missions from a historical perspective. The author shows the formation and development of the diverse forms of cultural accommodation and how the theological, social-political and cultural concepts of various epochs influenced them. He also examines the problem of parallel coexistence of these forms as mental constructions which have overstepped the boundaries of the historical context within which they were formatted. The article specifically examines the evolution of views on the «Gospel-Culture» dichotomy — from the tabula rasa conception to inculturation, which is one of central points of the contemporary Catholic theological reflection. In the adaptation model, one can see, with certain reservations, the elements of inculturation. However, in the true sense and meaning of the word, inculturation is a reality of the second half of the 20th century, whereas its first half can be characterized by the transition period from the cultural triumphalism to the new perception of the local, national cultures and to the new interpretation of its drastically different ontological status in the process of evangelization. In the article, the author only brushes the too extensive theme of the inculturation, observing it from a Christological perspective and proposing consequently an orientation for further theological reflection in this fi eld.

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Maksimov Aleksei

In the article we propose an interpretation by H. de Lubac of the limits of Catholic theology and philosophy (the theory of the “two levels”), that fail to attribute enough importance to the category of “openness of man to otherness”, which lies at the core of the Catholic concept of “person”. The French theologian first cleared the dangerous reduction of dualism between natural and supernatural. For this reason at the beginning of his career he was accused of trying to create a nouvelle théologie (new theology) different from neo-thomism, which in the first half of the 20th century was at the peak of its development and diff usion. According to de Lubac, it is necessary to go back to the teachings of the Fathers of the Church in order to open anew a vivifying bond between thought and life: he defended the thought of the Fathers and Thomas Aquinas about a dynamic link between human nature and divine life. De Lubac achieved this by studying the trait of “openness”: he speaks about a mysterious desire, that is an ineradicable part of human nature that strives for the eternal and doesn’t compel God to give an answer. This sublime characteristic of human nature, that reveals the inscrutable depth of its essence, is disclosed through an apophatic method and highlights a necessity, experienced only by the finest and deepest minds of Catholicism: the necessity of avoiding the transformation of Christianity into a rigid, monolithic system of abstract truths.

de Lubac, openness, Catholicism, dualism, human being, supernatural, neo-Thomism, Thomas Aquinas, desire, apophatism.

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Dzoffoli Sara

It is true that the Western metaphysics could be described as a continual tradition, which up to these days has been working on the issues and challenges coming from the Academy and Liceum, but its history has also undergone the shifts of paradigms linked with changes in its self-consciousness. The article deals with the passage from the traditional metaphysics, which covered two millenniums, to the classical stage dating from the early Modernity to the early Enlightenment wherein not the most notorious “great philosophers” but the scarcely known German “school philosophers” of the latest sixteenth — earliest seventeenth centuries played key roles. The research is concluded by reflections on the significance of the classical metaphysics for the later periods of the Continental philosophy and on the relevance of Clemens Timpler’s and Jacob Lorhard’s postulate that not so much the real as the intelligible should be the subject matter of metaphysics for contemporary theology.

metaphysics, the first philosophy, ontology, cosmology, psychology, theology, the real, the intelligible, Aristotelianism, “school philosophy”

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Shokhin Vladimir

The article focuses on the notion of delight and its development in Saint Augustine’s early works. Delight, «delectatio», is an inner characteristic of human will where the latter takes its power in order to transform wishes into acts. Even though it may appear a secondary concept, delight is, in fact, a key point for the understanding of Augustine’s doctrine of salvation. The present study shows how the idea of delight appears and grows together with the concept of will. The study is based on the material from three books: De musica, De diversis quaestionibus 83 (questions 68-70) and Ad Simplicianum. We will see how and why Augustine uses the notion of delight to resolve the question of the co-existence of free will and divine grace. Book VI of De musica is taken as the starting point, because there we see for the first time how human will is connected to delight and what role will and delight play in soul’s salvation without any reference to divine grace. Questions 68–70 from De diversis quaestionibus 83 show the influence that the reading of Paul’s Epistle to Romans exerted on Augustine’s position. Ad Simplicianum outlines the new vision of the relationship between will and grace based on the idea that delight is an inner engine of the will.

St. Augustine, delight, will, sin, salvation, grace, habit, God.

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Moiseeva Evgeniia

In the present article the author discusses the varieties of the anthropomorphic theory of the origin of religion which arose at different times in different intellectual traditions. He analyzes the terminology of the concepts and provides an overview of critical opinions. The key phenomena in the theory under consideration are: anthropomorphism, animism and animatism. The article analyzes the conceptions of the philosophers Xenophanes and Feuerbach, of the British anthropologist E. B. Taylor, of the representatives of the anthropological school in Russia and of the modern cognitive science of religion.

anthropomorphism, cognitive science of religion, anthropological school in Russia, animism, animatism, origin of religion.

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Gorevoi Dmitrii

The article examines the role which a discussion around the book of the American philosopher and psychologist W. James «The Varieties of Religious Experience» played in the development of the Russian philosophy and psychology of religion. The author carries out an analytical review of the Russian reception of James’s philosophy and psychology of religion inasmuch as they are connected with the concept of religious experience. The main attention is paid to the reception of the ideas of the American philosopher in the beginning of the 20th century and to its continuation among Russian emigrants. The author presents short summaries of debates concerning James’s ideas in the principal Russian philosophical and theological periodicals: «Questions of Philosophy and Psychology», «Logos», «The Russian Thought», «Theological Review», «Faith and Reason» — and then points out those authors who presented their understanding of the ideas of the American philosopher outside these periodicals. Despite the fact that the reception as a whole had philosophical character (it was mostly representatives of theological academies who were ready to develop the psychology of religion «in James’s spirit»), one can say that in its framework the growth of the psychology of religion as a special field of research was outlined. And what is even more important — there emerged psychologism as a special form of cognitive interest in the field of religious studies. Not only philosophers and psychologists, but theologians as well learned to look on religion as a psychological phenomenon, «experience». And this concept step by step moved forward into the centre of the psychological study of religion as its own specifi c subject.

religious experience, feeling, psychology of religion, philosophy of religion, mysticism, W. James, Russian religious philosophy, ecclesiastical academies.

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Antonov Konstantin

Here the author continues to consider the cyclic-wave character of religious (spiritual) life. During the last third of the twentieth and the beginning of the twenty-first century, a global phenomenon emerged which can be described (by sociologists, researchers of religions and political scientists) as «de-secularization», «religious revival» or «spiritual awakening». The author made an attempt to structure this phenomenon, to show stages of its development (the rise, the highest point and the recession) as well as its main features and characteristics. As the beginning of the wave the author considers the mass exodus of hippies into sects in the late 60’s — early 70’s and the formation of the Catholic «base communities» in Latin America. The first signs of change in the attitudes of the young toward religion were perceived by Soviet sociologists in 1969. At an individual level, a new religious wave in the European countries (including the USSR) began when people started to study and practice Eastern spiritual practices and ardently search for ways of spiritual perfection. This new religious revival was largely «interdenominational and non-institutional». This is evidenced by the rapid growth of new religious movements (NRM), especially the charismatic movement. The new religion was not connected with any religious education or with elementary theological literacy. This wave chronologically coincided with the emergence of the new worldwide information and communication medium — the Internet, which has become «the most organic medium channel for religious organizations». By the beginning of the second decade of the XXI century the religious tension has exhausted itself.

Waves, Cycles, Tension, Renewal, Types of Piety, Sects, Secularization / De-secularization, Anti-clericalism, Religious Education, Ultra-orthodox, Charismatic Movement, Internet, D. Bel, P. Berger, W. Buné, L. Vorontsova, S. Filatov, Furman, Ioannes

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Filippov Boris