The Ways of Russian Theology - Part I PDF Download

Author: Fr. Georges Florovsky
Publisher: Vladimir Djambov
ISBN:
Category : Religion
Languages : en
Pages : 397

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Book Description
“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html We perceive every thing The sharp mind of France, And the somber genius of the Germans. [The Scythians] This gift of being a sonorous and universal echo is, all in all, fatal and ambiguous, since sensitiveness and lively reactions make the concentration of the spirit very difficult. By roaming freely through ages and cultures, man runs the risk of not finding himself. The soul is unsettled and becomes lost under wave after wave of impressions and historical experiences. The soul seems to have lost the capacity for returning into itself, attracted and distracted as it is by too many things, which detain it elsewhere. Thus it acquires nomadic habits, it gets used to living in ruins or in encampments. The Russian soul is oblivious of its ancestry. It is customary to quote its propensity for dreaming, its feminine suppleness. Now this is not false. But the trouble does not derive from the fact that the fundamental element, plastic and highly fusible, of the Russian people, was not reinforced nor armored with "logoi," that it did not crystallize into cultural action. There is no way of measuring or exhaustively explaining the Russian temptation merely by naturalistically contrasting "nature" with "culture." This temptation arises from within the culture itself. Generally speaking, the "popular soul" is less a biological quantity than a historical, created value. It is made and it grows through history. The Russian "element" is by no means an "innate reaction to its being," the natural, inborn "original chaos," which does not bear any fruit yet, which the light of the spirit has not yet brightened and enlightened. It is rather the new secondary chaos, that of sin and disintegration, of the fall, the revolt, the hardening of a darkened and blinded soul. The Russian soul is not stricken by original sin only, it is not poisoned only by an inherent Dionysiac strain. More than that, it bears the burden of its historic sins, whether conscious or unconscious: "A dismal swamp of shameful thoughts wells up within us. . ." The true cause of this evil lies not in the fluidity of the primordial element of the people, but rather in the infidelity and the fickleness of its love. Only love is the true fora for synthesis and unity, and the Russian soul has not been steady and devoted in this ultimate love. Too often was it swayed through mystical unstableness. Russians have become far too much used to suffer at fatal crossroads or at the parting of ways, "not daring to carry the scepter of the Beast nor the light burden of Christ. . ." The Russian soul feels even passionately drawn toward such crossings. It does not have the steadfastness necessary for choice, nor the willpower for taking responsibilities. It appears, in some undefinable way, too "artistic," too loose-jointed. It expands, it extends, it languishes, lets itself be overcome as ensnared by a charm. But being under a spell is net synonymous with being in love, not any more than amorous friendship or infatuation are synonymous with love. Only sacrificial love, voluntary love, makes one strong, not the fits of passion, or the mediumnistic attraction of a secret affinity. Now the Russian soul lacked precisely that spirit of sacrifice and self-denial in the presence of Truth, of the ultimate humility in loving. It divides itself and meanders through its attachments. Logical conscience, being sincerity and responsibility in the act of knowing, wakes up late in the Russian soul.