Natural theology and natural revelation in the socio-philosophical discourse
Dmitry Mayorov, Deacon, Shabatura Lubov
The article deals with the traditional philosophical problem of the relation between faith and reason in the context of social and philosophical discourse. In the Catholic and Protestant world attempts to prove the existence of God without appeal to divine revelation encountered valid intellectual objections of philosophers. However, in the Orthodox East in natural theology distinguishable for at least five characteristics that allow to carry out a peaceful inter-religious communication.
Diskursologiya - relatively young philosophical trend that emerged largely due to the work of Michel Foucault talks about neverbaliziruemyh in traditional societies questions about the nature of the mad or sexuality. Philosophical diskursologiya actively developed in Western philosophy in the second half of the XX century up to the present time. The philosophy of discourse is present in the theory of universal pragmatics Habermas ( "The Theory of Communicative Action" - 1981), the speech act theory of Austin D. ( "Alien consciousness", 1946) and D. Searle ( "Mind, Brain and programs", 1980 g). Structural-semiotic discourse understanding Greysmana AJ and Kurt J. given in the "explanatory dictionary of language theory." Arisen recently domestic diskursologiya, in particular the Ural school (. Rusakova OF, V.M.Rusakov, Strovsky DL et al; publishing house "Discourse-Pi"), requires an even deeper philosophical understanding "efforts Russian researchers are now widely developed creative development of intellectual import. Among the latest Russian borrowing of social sciences in Western thought occupies a special place ... the concept of discourse on the basis of linguistic innovations emerging hasty direction of scientific thought, is not burdened with the fundamental study of "[13, p. 5-6]. Thus, diskursologiya neopositivists continues the tradition in the exposition of the functions and structure of the language, discernible in elementary speech acts connected syntax and semiotics in the proposal of the question, and it is one of the trends of postmodern philosophy. Is it possible, in principle, social and philosophical discourse nesemioticheskih problems of philosophy? Yes, of course, if the word "discourse" to understand its original meaning - "speech, a lecture, discourse, conversation ...". Socio-philosophical discourse, thus, involves the study of philosophical problems of social practice at an angle, and it is not just the analysis of speech as a sum of elementary communicative acts, and the study itself understanding abilities, empathy in the implementation of social communications. These communication in this article are presented as a philosophical dialogue between philosophy and theology of Christianity, Judaism and Islam.
Relevant and have a considerable degree of scientific novelty is social-philosophical discourse (new socio-philosophical paradigm) natural theology and natural revelation (traditional philosophical debate about the relationship between faith and reason). In this paper, after a classical Catholic thinker Thomas Aquinas we mean by "natural theology," a way of knowing God "in the light of natural reason" without appeal to divine revelation [12, p. 138]. Following the classic Orthodox philosopher St. John Damascene "natural revelation" we call the knowledge of God, which is "All we naturally" [5, c. 76]. Of course, no communication. Thomas nor St.. John Damascene is not the author terms "natural theology" and "natural revelation" in these papers are saying about them, but do not call them the way we do it now. Authorship terms, perhaps it is already impossible to establish, but these thinkers for centuries defined the spirit of the understanding of these definitions, and his authority continues to influence philosophers and theologians to the present day. The concepts of "natural theology" and "natural revelation" is almost the same, but an analysis of their differences just demands of social and philosophical discourse: these differences significantly affect the nature of social communications in the West and East, arising on the basis of the relationship of faith and knowledge.
The project of natural theology in the Middle Ages was a fiasco. Perhaps that is why we do not meet this fundamental concepts of Catholic theology in the multi-volume "The Catholic Encyclopedia" or in English (15 volumes), or in Russian (5 volumes). Medieval philosophers solve the epistemological problem: is it possible to know God without Divine Revelation? We can recall no debate ended realists and nominalists, William of Occam razor, I. D. Scott skepticism or criticism of the proofs of God's existence in the "Critique of Pure Reason" and "Religion within the same reason," Kant, Hegel's belief in the superiority of philosophy the theology, of the cancellation of any significance in the natural theology "dialectical theology" Protestantism first half of XX century.
The project of natural theology, which began, perhaps, with the ontological proof of the existence of God, Anselm of Canterbury "Proslogione" and received the official status after the "Summa Theologica" of St. Thomas Aquinas, to this day retains, in our view, the intention of force majeure to put philosophy handmaiden of theology - " philosophia theologiae ancilla ». After the encyclical of John Paul II «Fidei et ratio» 1998 no philosophical doctrine, including the neo-Thomism (the philosophy of St. Thomas with a modern twist), it can not be cited as the official philosophy of Catholicism [16, p. 103]. However, the idea of subordination of philosophy to theology in the Catholic world had not disappeared, causing a rejection of a fair in secular philosophy.
Natural Revelation is not such a rich philosophical reflection as natural theology. And theology of the Orthodox East are convinced that theology above philosophy, if only because that the heavens are higher than the earth, and being subordinated to immanent transcendent. So the expression "philosophy - maid of theology" was born in the East, in the works of Clement of Alexandria in the II century. But the usual West confrontation between faith and reason in the countries of the traditional orthodoxy does not occur. In the patristic tradition in the writings of Justin the Philosopher, Orgiena, Dionysius of Alexandria, Basil the Great, Gregory the Theologian, and Ephraim Isaac the Syrian, Simeon the New Theologian and Gregory Palamas we do not meet the opposition between faith and reason. They exist in a harmonious unity in a heavenly state of man, they are damaged in the fallen nature, and enmity, they are again joined in a renewed humanity in Christ. The Catholic concept of "pure nature" that can not Divine Revelation - the natural and the supernatural; know God in Orthodox theology does not exist. Therefore, a conflict between two legal forms of theology based on reason or Revelation, can not be. This phenomenon is well disclosed in Russian religious philosophy in the works of Khomyakov, Kireevskii about. P. Florensky. But perhaps the strongest rationale for the harmonious union of faith and reason in the salvation we meet in the domestic academic philosophy that existed within the walls of the Orthodox spiritual academies of Russia in the second half of the XIX century to the first quarter of XX century, when the tradition of academic philosophy in Russia was forcibly interrupted.
After these preliminary remarks, we can begin to consider the similarities and differences in terms of "natural revelation" and "natural theology." When semantic proximity with some definitions we boldness connect them together under the common denominator of philosophical and identify both these concepts as a single; "Natural theology." This is all the more necessary because the natural revelation of such a rich philosophical tradition as natural theology, it does not. However, combining these concepts, we must be aware of their differences fatal.
In the Christian West, starting with "Proslogiona" St. Anselm of Canterbury, the evidence of God's existence is no longer relied on the Scriptures. This artificial scheme of separation of faith and reason in understanding God does not exclude faith, of course, but now it is often based on the principle Anselm: "The correct order requires that before accepting judge faith by reason, we had a deep faith, but I see the contempt in that if, being fortified in the faith, we do not seek to understand what we believe "[2, p. 64]. In other words, it is the famous credo ut intelligam, and this paradigm can be traced to the present day. Moreover, according to Catholics, in fact Christian philosophy, strictly speaking, impossible, as revelatory theology - it is not a philosophy, believes Archpriest. Basil Zenkovsky [4, p. 6]. Philosophy - a servant of theology, and it can not be considered the property of her mistress owned. However, Ms (theology) will weaken if banish maid (philosophy), well-known Catholic theologian ;tienne Gilson [3, p. 182]. (1884-1978 g). In the Catholic, Protestant theology and contemporary philosophical theology of divine revelation handed down artificially the scope of natural theology. For example, before reading the famous Giffordovskogo course of lectures on natural theology (they are read since 1888 in the top four Scottish universities) known British expert in the field of mathematical physics, and a priest of the Anglican Church of John Polkinghorne asked to adhere to the accepted tradition - do not rely on revelation, even when explaining the Nicene faith! [1, P. 10].
In the Eastern Orthodox tradition of the philosophical opposition there. Head of the Department of Philosophy of the Moscow Theological Academy professor VD Kudryavtsev-Platonov (died in 1891) to refute the opinion of those who say that philosophy is not needed when there is revelation, it does not need a candle flame when the sun shone. He believed that philosophy is necessary, as a matter eyesight, because without it, not only did not see the candle flame, but the sun itself. This is a convincing apology for philosophy not as a servant of theology, but it must be part of! [10, S. 66] However, he also believed that natural theology needs a revelation addition, by itself it is insufficient, weak, and it is not necessary that it will lead to the knowledge of God [11, S. 208]. Therefore, the definition of natural theology in the Eastern and Western Christianity while maintaining the overall ontology differ epistemologically.
There are both common features of natural theology in Orthodox Christianity and other monotheistic religious ideologies, and fundamental differences. Formulate them.
The two most important general principles of natural theology present in Judaism, Christianity, Islam can be formulated as follows:
A. Knowledge of God is available to every person by virtue of his god-created and God-likeness. It's All in nature and it is revealed through the contemplation of nature and self.
B. This method of knowing God is very limited due to damage of human nature by sin and in need of divine revelation, because it is a necessary but not a sufficient reason. This is only the first step towards the knowledge of God.
These principles, of course, valid for Orthodoxy. However, in the philosophical dialogues you can find at least five differences between natural theology of Orthodoxy:
1. The purpose of the Orthodox natural theology is not simply proclaim the doctrine of the existence of God, but the lead participant in the dialogue to the doctrine of the Logos as the second Person of the Holy Trinity, the Word, eternally existing, and was incarnate of the Virgin, ie, the Son of God.
2. Methods Logosnogo theology in the exposition of the cosmological and teleological arguments the existence of God.
3. The doctrine of the uncreated divine energies of nature. (St. Gregory Palamas).
4. Lack of Orthodoxy concepts of "pure nature" of man and his "light of reason", capable of self-knowledge of God, and as a result, a clear indication of the fact that God alone is the cause of a person's ability to natural speculation.
5. The model of independence in the interaction of science and religion.
Consequently, Orthodoxy can imagine two general principles (A and B), present in natural theology monotheistic religions. This makes it possible to Orthodox participation in the philosophical dialogues not only to Christians but also to Muslims and Jews. There are two differences between the indigenous Christian natural theology from natural theology of the religions of monotheism (first and second difference of five): we all know that the doctrine of the Trinity and the Incarnation Judaism and Islam deny [6, p. 45-46]. The third, fourth and fifth contrast deeply substantiated in natural theology of Orthodoxy, but they are virtually non-existent in the natural theology of Protestantism and Catholicism. But the first two differences between Judaism and Islam have the Orthodox, Catholics and Protestants, they are the same.
So, the general natural-theological issues in social communications monotheistic worldviews are the basic provisions that govern the human mind in the study of the question of God's existence, the divine origin of the world and the Divine Providence, in its action - the word the questions suggested by the very nature of every thinking man. However, there are five distinctive features, which will allow the Orthodox participants in the dialogue to submit their vision of natural theology. The proof of these common and distinctive features of the Orthodox natural theology held in one of the authors of the article [6], [7, p. 63-80]. These five essential differences add further sections of the Orthodox Faith of the Oneness of God, the Trinity of God officials, creation of the world and the industry to God for him, the Incarnation of the Son of God, the Church; ecclesiology, the end of the world and God's judgment; eschatology. In these sections before disclosing to them on the basis of Divine Revelation arguments of natural reason we are always in the same way as it was done in Aquinas' Summa Theologica ", but while maintaining a unique identity of the Orthodox method of theology. The communication worldviews these significant differences is valuable for a fruitful and mutually enriching dialogue of religions to each other. Despite the openness of the dialogue of worldviews methods of natural theology is NZ inner content of traditional religious cultures of Russia, the world recognized the value of Russian culture. These moral, religious and cultural values are not offset such a dialogue, but gaining momentum on the development of fruitful contact related cultures [14]. A new dimension gets anthropological dimension axiological problems of our [9]: in communications worldviews values born of immanent contemplation of God to man's ability.
Currently, the interest of the philosophical community to natural theology increases - both in the West (A. Plantinga, R. Swinburne, A. MkGrat, S. Yaqui, J. Barbour, DH Brook) and in Russia (Vladimir Shokhin AK, AR Fokin, Mikhailov PB, GV Vdovin, prot. Kirill Kopeikin). There is a revival of philosophical theology that seeks new powers at first reject the natural theological paradigm of thinking. In this worldview the dialogue of different religious and philosophical culture rooted in ancient times the Orthodox tradition of natural theology can play a positive, builds closer role. Natural Revelation as a method of initial knowledge of God was born in the once undivided in the West and the East Christian Church of the first millennium, and Orthodoxy, according to prominent Western scholars, the most carefully preserved its original meaning, and can enrich their participants interreligious dialogue. [15] In the context of Russian reality natural theology is one of the projects to ensure inter-religious peace and the search for common grounds for compromise many Russian researchers is a big question. [8]
Thus, the socio-philosophical discourse of natural theology and natural revelation, conducted socio-philosophical analysis lead to the following conclusion: "The natural theology of the Orthodox Church has its own individual features that distinguish it from natural theology, not only Judaism and Islam, but also on the natural theology of Catholicism and Protestantism. The communication worldviews these significant differences is valuable for a fruitful and mutually enriching dialogue of religions, not only with each other but also with the representatives of non-religious worldviews - mainly with Russian and world scientific community. "
CSU Bulletin ¹17 (346) 2014
Remarks:
1. John Polkinghorne. The Faith of a Physicist: Reflections of a Bottom-Up Thinker. Princeton Legacy Library, 1994.
2. Etienne Gilson. Philosophy and religion. Trans. with France. K. Demidov. Moscow, publishing house "Gnosis", 1995.
3. Etienne Gilson. Philosophy in the Middle Ages. M .: The Cultural Revolution, the Republic, 2010.
4. Zenkovsky Basil, archpriest. Fundamentals of Christian philosophy. M, Russian civilization, 2010.
5. John Damascene., Reverend. Exact Exposition of the Orthodox Faith. M.-Rostov-on-Don, ed. "Azov Region", in 1992, Book 1, ch. III. "The evidence that God exists."
6. Mayorov D. Implementation of dialogue between the Russian Orthodox Church and representatives of religious worldviews methods of natural theology // Bulletin of the Tomsk State University, number 347/2011, p. 45-46.
7. Mayorov D. Socio-philosophical aspects of natural theology. Solidarity Society, inter-religious dialogue, the dialogue of believers and unbelievers citizens methods of natural theology. LAP LAMBERT Academic Publication. 2013.
8. Mustafayev F.M. Modern interethnic conflicts and compromises the North Caucasus region. // Humanities and Social Sciences 2013. number 1, p. 130-140
9. Neveleva V.S. The anthropological dimension of axiological problems of today // Spiritual and moral values in the educational space of Russia: VII-th born. form. reading. Materials of All-Russian scientific-practical. Conference (Tyumen, February 5-6, 2008) / Tyumen. state. Naftogaz. Univ. Tyumen, 2008, p. 73-76
10. Platonov-Kudryavtsev D. Introduction to Philosophy. M .: Type. MG Voltchaninovs 1890, p. 66.
11. Platonov-Kudryavtsev D.Sochineniya 3 t. T. 2. Studies and articles on natural theology. Release the third. Segre Posad, ed. Brotherhood of St. Sergius, 1893 S. 208: "But before we move on to the presentation and evaluation of this evidence (the existence of God - MD), we must eliminate the fundamental objection to their most possible objection that the more important for us, that, apparently, comes from the same point of views on the source of the deepest and the base full confidence in the existence of the Deity, which we share. This source we found no independent activity infers the understanding, but in the religious consciousness, real and live action on our spirit is the highest object of religion, - the infinite Being. But if so, the last assurances of this truth we must look in the same religious consciousness, in faith, and nowhere is Her, least of all in the abstract activity of reason. In other words, "pure", is the action of God, the abstract activity of reason does not happen - to whatever conclusions about the existence of God, this reason does not come.
12. Thomas Aquinas. Summa Theologica. Part I. Questions 1-33 / Trans. to lat. S. Eremeev and Alexander Yudin. - Kiev: Nika-Tsentr, Elga; SPb .: Aletheia, 2007. p. 138: "As knowledge of the essence of God is possible only through grace, it is granted only good; but to know God in the light of natural reason can be both good and evil. " (Question 12. How we can know God? Section 12. Can I get to know God in the light of natural reason (yet) in this life?)
13. Hvoshev V.E. Fundamentals discourse // "Diskursologiya: methodology, theory and practice": reports of the Second International scientific-practical conference dedicated to the memory of Jean Bodiyara / under the general editorship of horsetail. December 4, 2007. Volume 3 ( "Diskursologiya" Series. Issue 7). Ekaterinburg, Chelyabinsk Publishing House "Discourse-Pi", Publishing House of the South Ural State University, 2008. 240 p.
14. Shabatura Lubov. Tradition in the socio-cultural development of the individual: Dis. ... Dr. Philosophy. Sciences: 09.00.11: Moscow, 2004, 414 c, RSL OD, 71:. 05-9 / 77, p.362: "... the tradition defines culture as, first and foremost, a spiritual process, not as pragmatization our morality and morality, to which civilization brings. Tradition is a culture not just as a system of established values, but as a spiritual human reproduction and self-reproduction through the continuous improvement of the socio-cultural values in the tradition. "
15. Encyclical "Light of the East» (ORIENTALE LUMEN) His Holiness Pope John Paul II to the bishops, clergy and faithful on the occasion of the centenary of the apostolic message «ORIENTALIUM DIGNITAS» Pope Leo XIII) »//" Delphis "¹13 (1/1998). from. 30: "Because we really believe that the worthy ancient tradition of the Eastern Churches is an integral part of the heritage of Christ's Church, it is necessary for Catholics initially knowing it in order to feed them and to contribute, to the best capabilities of each, the process of unity."
16. The encyclical "Faith and reason» (FIDES ET RATIO) His Holiness Pope John Paul II. M, Franciscan Publishing House, 1999, p. 65: "Another type of philosophical reflection is a philosophy, which many called a Christian. The term itself is justified, but it should not be misunderstood: it does not suggest that there is some sort of official philosophy of the Church, since the faith as such is not a philosophy. Rather, it refers to the Christian philosophical speculation, speculative arguments that have arisen in connection with a living faith. "