Lecture at the Seminary to them. John of Damascus in Nizhny Novgorod
The intellectual axis of the Orthodox tradition
Dugin A. G. –Good day! About Orthodox Logos. Christianity is a huge phenomenon, it has a cultural dimension, historical dimension, ritual, and theological dimensions. Orthodoxy even broader than the Church because it defines ethics and morality and folk customs – a whole civilization. I would like to draw attention to the part of Orthodoxy, which I initially identified as Orthodox logos. Of course you know that the Greek concept of “Logos” (λόγος) has more than 40 values – that “the word” and “thought”, and “comment” and “statement” and “philosophy.”If you take the original meaning of the word “Logos”, it meant “harvest”, “harvest”, “the warehousing of the crop in the barns” – a result of the agricultural season effect. But all these values are for us completely clear until we place it in the context of Greek culture, since the very word is Greek. This term is essentially not translatable.In linguistics there is a hypothesis of linguistic relativity Sepira-Saxon, according to which the language spoken by the people at the same time shapes our perception of the world and at the same time reflects it, and besides, according to this theory, it is impossible to find in one language the exact equivalent for words in another. Now, the word “Logos”, it’s so Greek that the semantic specificity of the intersecting lines of the Greek culture it is impossible to convey into another language, even if we have in mind all the 40.
Thus, in order to simply speak about the Orthodox Logo, we need acquaintance with the Greek context, otherwise our conversation will be somewhat in the shuffle. Here there is danger. It seems to us sometimes that a lecturer says the words are clear, his lexical structures are constructed according to familiar rules that involves meaningful speech, we have the imagination, fantasy, Association and so we feel that we are with the lecturer in the same space – he says, and we understand.But if we do not have in mind the etymology and dialectics of the meanings of the concepts that we use, would be that our stay at the lecture was illusory. Unfortunately the structure of our knowledge of it is, she’s superficial, and therefore it is reversible. So we can say, “now I knew, and forgot.” If we can know something and then forget, so we knew nothing. What we can know and then forget – it is the illusion of knowledge. We made a game of semantic values, we are convinced rhetoric.While what we know, in fact, becomes an integral part of me and just forget it is impossible. So the idea is not the one who said it, but someone who understands it. Just as with all knowledge, and says Heraclitus, that he knew nothing, then knew everything. People made the effort and understood, and we are now all interpreted.
As for the Orthodox of the Logo, I identify with Christian, because I believe that all Orthodox are Christian and all Christian Orthodox. For me this identity, and non-Orthodox opposite – a deviation, heterodoxy, heterodoxy. I don’t consider Christianity as a collective phenomenon, consisting of Orthodox, Catholics and Protestants. If you compare Protestantism and Catholicism, I have for the Catholicism comparing Catholicism and Orthodoxy, I’m all for Orthodoxy.Observed a kind of gradation of falling away, and if we need only to step to Catholicism, who knows where we will be, and after all Protestantism, secularism, and other Satanism. Of course God can instruct on the right path anyone. When I was in this year on mount Athos, I interviewed two monks, an American and an Englishman. American said that when he came to mount Athos his Confessor told him that will make him an angel. Indeed, he had this angelic look and a very Russian expression he made with his own hands is simply amazing bread and treated us there.So that the Lord can and American to turn into a human and save.
So, the conversation about the concept of Logos means not even one lecture about it, and the whole course strictly speaking about semester, only the Logo, without any specifics. But I hope that the people You are educated and know the works of the Holy fathers read Plato, Aristotle and Plotinus, and we will proceed from the presumption of Your knowledge of basic concepts. So I would like to focus on a more narrow understanding of the Logos, which I’m going to use it. If you take the first line of the gospel of John we translate it as “In the beginning was the Word.”We said it and she seemed to understand, and in fact, the phrase “Ἐν ἀρχῇ ἦν ὁ λόγος” originally existed in the Greek language, and it is a purely Greek meaning other than how we use it. Of course, there is speculation that originally the Gospels were written in Aramaic, but the fact that this was historically so really there is no confirmation. The only gospel that came to us was the Greek and subsequent translations from it into other languages.Now, this phrase is something without which there is no Christianity, because without this Logo has no dogma, no theology, nothing. And at the same time, we pray, we perform rituals, believe, and sometimes belonging to the Christian tradition’s complicity don’t know what we believe, don’t think about it. We are not subjected to serious philosophical analysis of the complex theological texts and doctrinal principles of our faith.
I really liked when the Metropolitan George, inviting me, said that you have the journal “Damascene” and the Holy John of Damascus is the patron Saint of your Seminary. This me very interested and this is very important because Damascus is perhaps the most explicit representative of the Christian Logos. And a serious, thorough study of Damascus in my opinion is a necessary, not sufficient, but absolutely essential to consider himself a Christian.Person who is not familiar with the writings of St. John Damascene, is absolutely stellar distance from the Christian tradition. Of course, salvation is possible by the grace of God without reading patristic texts, this is true because Christianity is a comprehensive tradition, which you can join it from different sides.But if we are talking about those who are considering Christianity as something intelligent, not just active, not just moral, but also something intelligent, and for any person receiving a theological education is necessary for them of Damascus is an absolutely essential author for understanding what we are talking about.
So, back to Orthodox Logos. This kind of intellectual axle of the Christian tradition. And here immediately arises the next time. Here is Christian tradition, Christian Logo belongs to which tradition? You told me that it was universal. This is the answer he actually universal, but in a very specific sense. As to Christ there is one chosen people, the Jews, on the one hand are private people who made a Covenant with God, and at the same time they are stardom.Because if God enters into with any one nation his Covenant, a people ceases to be a “one of”, it is the only people. Therefore, from the point of view of revealed religion, there are Jews and everyone else around them and when everyone else around them want to become men, they must become Jews. This is the case before Christ. When Christ comes, the chosen people become other people. What? Of course, the Christian nation, the Church. That this nation generates in fact the New Israel that becomes the chosen people.Therefore, the Church becomes predstatelnoy for all other peoples who are not yet Christians. If Christ could say that there are Jews and those who are not yet Jews, Gentiles. After Christ, we can say that there are Christians and those who are not yet Christians. Thus, after Christ, people can come to God through the Church, outside the Church there is no salvation, i.e. becoming at the beginning of just a man a Christian and then be saved. Of course there are exceptions, but this is the norm. Therefore, in order to find God you must first become a Christian, and then to understand what it is.And when, for example Muslims say that from their point of view, we have one God, from our point of view — it is not so: God is a Trinity and it is open only to Christians and only Christian, referring to God refers to the God who Is, the Living God. And other people, and other religions who think that they are turning to God from our point of view, they turn to someone else. Consequently, Christianity represents some universal gates, of course all of humanity more than Christianity, but that Christians are the chosen people.
At the same time, the Christian humanity is something fundamental and essential, that which is its center and its axis is Orthodox Logos. I.e. this is something around which revolves the life of Christians as a people. Of course, in terms of religious and emotional we know that this Logo is, our Lord Jesus Christ. This attitude also brings us closer to the Logo and this is also a way. But there is something in the Christian tradition that has a more immediate and direct relation to Christ, is the area that is called theology, theology.Here theology is the studying of the Christian Logos and that addressed to him not only all the parties being, but first and foremost Intellect, secondarily in Soul, and at the third turn of the Body. Accordingly, people trichotomized, according to the Holy Apostle Paul – he is Spirit, Soul and Body. You can and should serve God with body, i.e. observing all the moral rules and regulations, it is possible to serve God with the soul, i.e. emotionally, psychologically while being faithful to him, and to serve God with the mind, and all this each other not contradict, but the mind is superior.
Mount Athos – a place the battle of two Logos
As you know this year celebrates round date – 1000-anniversary of the Russian presence on mount Athos. I visited there this year and re-read the texts of the elder Safronov (Sakharov) about Saint Silouan the Athonite, who was his mentor. Read on Athos theological literature, something absolutely amazing, because there is the spiritual focus of the Christian presence there felt the presence of the blessed virgin, and when we read theological books there, they acquire a very special meaning, there is disclosed their contents.And so the texts of Safronov (Sakharov) read there was revealed to me in a completely different light. Noticed I only sense one point, there was the phrase “Mind fighting”. This in my view is the fundamental idea. That is the phrase that brings on to the essence of the Orthodox Logo. “Mind fighting”. In fact, the struggle of our Christian way, monk is first and foremost a struggle of the mind. In the second place it is a struggle of the soul and only in the third place it is a struggle with some physical defects.This hierarchy follows from trichocomaceae conception of man and that the Mind or Spirit (which is almost synonymous in the Orthodox culture) most important. The mind is clothed in the psychological emotions, in experiences, in a variety of other forms of life, and in turn the Soul clothed in a Body.
What we want to say elder Siluan? When he says that the battle monk with passions, in the emotional sense, and certainly not with personal aspirations, the battle of monk’s mind. In fact confronts us Mind, but not our mind and the divine Mind. Therefore, human mind, human nature, the purpose of the human soul is at the point that is equidistant between two Minds, between the two Logos, if you will. Between the Mind of the divine, which helps us and without whom our soul is dark and insane and devilish Mind, which attacks us from the outside.And that’s very interesting, if our struggle is the struggle of Mind with Mind, then we ourselves, the human essence, are not the body, not the soul, and the moment of this struggle of the Mind. What does it mean? This does not mean that we have a separate Mind, there is fundamentally, no, our human Mind is not. Where there is no divine Mind is at work in us there is a diabolical Mind. Therefore, the human soul is the field of F. M.Dostoevsky for this reason well said “the human heart is the battlefield between God and devil”, and we’ll never be able to win the mind of the devil will be clothed in bodily form of temptation, and mental prilogi, passion, etc., if through us and in us will not come of the action of the divine Mind. This is the main point of Christianity. In other words, we as humans, all most valuable to us, all the most important to us, all of the most immortal in us, is why we exist and what we are in the final analysis is the only place where this struggle of the Minds.Thus, in fact, the concept of the Logos as the Mind in one of its definitions, it is not of a single Mind, and if you want the process of conflictological struggle. People do not want to fight, it is a struggle. Man is a process of struggle between the two Logos. Logo divine, saving, light, Logo black, to the fallen. And it is this fallen logo and distracts us from the true Orthodox logo, he pulls our attention.
And here it becomes clear why we’re talking about Athos. After all, what is Athos? This state, which has a completely unique properties. First – there are no women. This state of men, and once there live the only men in this country for thousands of years no one is born, there’s just all die. This is the state of men and the state of death. And monks who come to the Holy Mountain, released not only from bodily cares of the world, they are trying to be released from the psychological involvement between people, and between man and the surrounding world two.So they fully focus all your attention to this struggle of the mind. They return to their own centre to this place where the battle of the Logos. The divine Logo fallen Logo, with Lucifer. Therefore Athos – a place the battle of these two Logos. And nothing but these two Logos but to return to the divine Logos, and attacks from the devil Logo the life of a monk does not overshadow. It’s a constant battle. Athos is not some blissful point of pleasure where people retired from the world, to give quiet, calm contemplation.It is a real field of battle, and battle itself is hard. We went there on Karulu, it’s such a sheer drop over the sea where there is nothing, except the houses, which consist of only a few sticks, almost cave, the nests, there are Orthodox monks and these monks nothing at all, they have one form of clothes, three boards and a mug, and richer life, fuller life, deeper and richer existence than living these monks simply impossible to imagine.This is the ultimate form of human spiritual luxury, because they are one with themselves and they become fully the place where the battle of wits. “Mind fights”, mount Athos is the place where this becomes very clear. And that is where it becomes clear the strength and power of the Orthodox Logo, which is more fundamental than glowing in the rays of the rising sun, mount Athos. This Holy Mountain is a visible symbol of the Logos. There is a monastic tradition that the temptation of Christ the devil was on the mountain.From the point of view of history and geography is an unthinkable thing, but that’s what they wanted to say. Where there is an appeal to their own heart, your own depth, his own mind, there is the “Mount Athos”, there is made a major temptation by the devil man. And this temptation is in itself a battle, and that battle, which involves the person through these two principles, two Logo – enlightened Mind, divine Mind and of abyss, Logo hell.
About the mystical experience
Therefore, a special place in this fight is a special experience, mental or spiritual, which a person can experience, mystical experience. It is very important that in the first place should be “distinction of spirits” – the difference structures of a mystical experience. The fact is that, when faced with the mysterious fullness of the devil – a mystical feeling and it expands our view of reality, and even more, significantly expands our experience when we touch something of the divine. In fact, it is important that there is a difference between the Holy and the sacred, or between the sacred and the Holy.Sacred mystical experience is not only a contact with sanctity, and is still in contact with supernatural evil. The “sacred” includes the experience of the devil and experience God, and “Holy” – just divine. Therefore, the mystical experience can be very complex in structure.
The second thing I would say is that there are two fundamental types of mystical experience. One is associated with the soul, when the soul expands, becomes independent of the body, as in a dream. If we empower the soul, we can access almost limitless astonishing experiences himself and the world, infinitely greater than the experience of the body. Strong emotion is able to completely change a person. Nevertheless, this is only half possible. Second experience – the spiritual experience of the Logos.The power of the spirit transcends the power of the soul so that one mystical microscopic fraction of a Logo is enough to exceed the incredible mystical experience of the soul. The highest mystical experience is an experience of eternity and to experience of eternity to perceive, a person must be very clean, focused and solid. He can’t have fun, it needs to be focused. The world is almost impossible, so people go into the monkhood in order to acquire this mystical experience of eternity.It is also very difficult, in most of the hermits face with devilish mystical experience, and then meets God. And my opinion is that much more important to move beyond the Orthodox Logo, rather than seek mystical experience. Mystical experience can lead to blow-up ego, there is nothing more antiprotosana and anti-Russian. Because of the extraordinary experiences experiences mental experience of the mystical can engender dangerous in itself, the idea that you’re better than others, it is hellish, satanic.If he comes, we have the word of king David to say: “Not us, Lord, not to us,” this is Your first of all experience, Your revelation, Your purity and Your beauty. We are not worthy of it, with such humility and sacrifice. Mystical experience is valid, and therefore potentially dangerous, it is, but it must be extremely careful.
And what in the world if we take a look? How is the world dealing with the Orthodox Logo and its purity? Here arises the next moment, we move away from the ascetic purity of presence, note – from the noetic, the monk is one who first and foremost can be called Christian and man. The monk is a perfect man, we are partial people. The monk is climbing to the essence of the human archetype, in fact only a monk is fully human.All others are less than human, as they nedomansky, since only a monk performs a purpose, of which humanity is prefaced. He is on the path to salvation, to deification. It is the place in the literal sense, in which the battle of the Logos. In the world raises the following interesting point. That monk sees directly as the essence of the devil, and the devil is Anti-Logos, in our world, this infernal Logo stands for us laymen how many distracting objects.They can be translated into passion, laziness, emotional load, we are experiencing something for one, for another, we are constantly anguirus, this hurt, we don’t like it, we felt sad, we’d had fun, or thoughts, reflections, concerns. All this is a huge number of items, is nothing but dispersed on different fragments of the devil, who is really busy just in order not to give us focus on one, on the same “mountain” that is within us, which is the point of contact of the battle of the two Logos.In fact, the world is what allows us to focus on the Logo. And in this respect a monk who discards all worldly care, he is not freed from the devil, no. The monk does the opposite of the devil is strong, solid, he makes his presence absolutely clean. More the devil is not hiding under the guise of a craving, laziness and other people. The devil comes by itself as the Mind, which is opposed to the Mind of Christ and continually leads the battle against the Orthodox Logo. I was told Vladyka Pankraty, the Abbot of the Valaam monastery.He says that they say I am a brave man, a lot of times lived in a different abandoned places, as the spiritual man. And suddenly Athos once in the cell he was attacked by a rabid fear, without reason, I’m starting to fade. And that’s the fear that one experiences without any reason and there is a real fear. If fear has a reason, it’s not scary, really scary because it’s the devil in pure form, and everything else compared to him is nonsense.
The more the monk is freed from all other than from his mind, the simpler a being, the more one becomes aware of itself in thought and in this moment there is abuse. Therefore, why are we not afraid of the world? Because Satan is in it dispersed, he slowly to understand, and easy for us make it, the world is as if we have adopted Satanism. When we are alone, we are alone with the devil. And here is the second formula Silouan – “Keep your mind in hell and despair not.” Where this phrase?So the Lord appeared to Saint Silouan the Athonite, consoled him in the battle with the devil. He said Be humble, understand that you can handle a battle with the devil can not, your soul is too weak, because the devil is a former angel of light, he fell, but it is smart essence, you’re a monk, just people. You need the support of someone above you who is not you, Your Savior, the One who is the Center and Axle of the Orthodox Logos, that is Christ. But in the beginning the monk is facing in its battle with the Anti-Logo, it is organized differently and knocks us from focusing on the true Orthodox Logo.
In terms of expressions superhuman or subhuman we are talking of course about metaphors, I don’t attach conceptual meaning, closer to me the concept of the anthropological norm. As for our choice. Look if we committed some bad act, strictly speaking the source of this bad act from the point of view of Orthodox asceticism are never in the full sense of the word ourselves. And if we say that the evil which we have created is from beginning to end our affair, then we will prirodnim yourself to the devil because the father of evil – the devil. But we are not the devil, they are deceived.The devil is always out incites us to do wrong, we can resist him, and this is our advantage, but a very interesting point, but evil if it occurred entirely from us would be inexpiable. Evil is something with which we agree, consciously or not consciously, but the man is not the author of evil. If we believe that he is able to defeat the devil, it means that we’ve already lost. God acts for us, without God we can do nothing.To be a place of battle of wits and means to have human dignity, value and responsibility, because all the other demons and angels have already decided their choice of sides, and we are now determined. We are all humans and so we battle, we are always on the verge. If we do not aspire to divinity, we slip into the devil. Mankind is a very thin line and fixed on her, “to sit down” it will not work, if not with God, with the devil.And this is not minimizing human dignity and not abrogation of responsibility for decision-making, but rather it is the idea of man as of constant intense selection process and is the person who is not essence but a process, in which lies all his dignity, and his unthinkable just freedom.
Of course marriage is a sacrament, and the Holy fathers, arguing about what to call the mystery of monasticism or marriage, call it marriage. And those who can not be a monk, the need to be vencanim, that’s fine. Monasticism is just above, this means to be the perfect man. These are all settings that define the rule of conduct of the laity is a copy of the monastic Charter, and no Charter for the laity in the Russian Orthodox Church was not only one of the monastic Charter. Therefore, the ideal of ethics – the monk. We follow the advice of the monks, and they are not coming to us.This solidarity with the monastic rite is a very important feature of Christianity. He who weakness could not become a monk is given a family, a wife is also a form of labor, only the labor is diffused, not as concentrated. Good and evil lay more gentle, many of our people in his old age went to the monks. This does not mean that all should become monks, only those who want to truly become a man. Often important not so much to implement something, but to recognize it as the truth.You can hear such calls – they say if we can’t do something, let’s rate change, and then another change, and then another, and eventually we lose this provision at all. This strap should be in our minds always, I family, most of us too, so whoever was able to become a monk – become them for me, for you. Monasticism is the norm, which by the way is important, monks are not ecclesiologically chin, they lay people, it is not part of the clergy. They are laymen, but they are real laymen, these are real people. And all the others are good too.
Opinions and truth
Orthodoxy is Orthodoxy (ὀρθοδοξία), you know. “Orto” (ὀρθός) means straight, correct and “doxa” (δόξα) – is increasingly difficult, it’s the same root that the word dogma (δόγμα) meaning “opinion” and dokeo (δοκέω) meaning “to seem” (hence the sect of doctow). The word doxa “to seem/opinion” is opposed to the Greek word “Aleta” (ἀλήθει) is true. Truth and doxa things absolutely perfect, because the truth is something absolute and something relative doxa. So it’s correct relative opinion (doxa) and not the right to heterodoxy (ἑτεροδοξία) “nothing but a different opinion.”This is very important. In Greek culture under doxa-opinion meant a non-absolute, always relative, always partly right, partly false knowledge, which can be oriented to Aleta-the truth – then it’s Orthodoxy, correct opinion. But in itself it is still not the Truth. Doxa is only an indication of something. There is a difference between my gesture, pointing, and say “this book” and the book itself. Here doxa is always an indication, it may not be correct, in this case, it will be a heterodoxy.But still somehow the book is not touches on what we think about it and what do we have opinions about it, the truth is not affected. So Orthodoxy-Orthodoxy is an indication of the truth but not the truth itself. Indication and results of this path are not the same. There is a sign “There is Moscow” – right? right! But the pointer itself is not Moscow and while we’ll get to it don’t know what we face, where we’ll be or maybe to be generally Rachamim to go there and somehow get to the point of destination. In this case, we Orthodox ie on the right track, but the truth can never be reached.While the truth will be in the same place and will have a pointer in the right direction.
Orthodox same Logo, something more than an indication in the right direction. It is also a conception of the essence “ousia” (οὐσία) of what we are facing. Therefore, Orthodox Logo is the most important and essential contents of Christian doctrine. This is the essential expression of Christianity, which is the key to its dogmas to opinions, correct, but still only the directions on the essence of Christianity. Orthodoxy has a bodily dimension – expressed in rituals, sometimes mental, and sometimes logosnet addressed to our minds.Orthodox is opposed to heterodox Logo Logo, same Mind, same concept, a set of intellectual constructs, organized only with the opposite sign. Accordingly, when we say that our Orthodox thinking is the antithesis of passion, or the more evil people of the state, the villain, the conspirators – we will not accept liability for a battle of wits. The logos – the basis of all logical constructions, it can be described in rational terms, John of Damascus attaches to it great importance, instilling the correct way of thinking.Therefore, Orthodox Logo can be described in intellectual terms, as well as heterodox Logo.
What are the indicators that our modern life is the Orthodox indicators of the Logos, and that heterodox Logo? For example, Christianity says that the soul is immortal, and the modern world argues that the human psyche lives with the body, then a little more “circled” around the corpse, and odds. Christianity says that God created man, modern science says that man himself arose from the shells of molecules, Promethean and cogdale. So a lot of oppositions between the Logo and the Christian Antichrist.If we look at what we are told in school or University, what we say on TV that we are told by parents or friends, we will see that we are anti-Orthodox universe where anti-Christianity is dispersed at every point of our culture. In fact, all that distraction is the devil, but it is easy for us to submit, because it gradually much everywhere, so we don’t notice and therefore we are his slaves. When we are trying to be freed from him, we hear in one place one, in another another, and if this is not the time of persecution, we are ready to compromise, we accept both.
The political dimension of Logo
Logos is the structure on which to build all aspects of life. There is anthropological or ethical standard, there is also a political standard. Christian society can be different, but it tends to its Orthodox understanding of the political system. And we are not talking about giving the Orthodoxy of a political nature, and the adoption of a certain structure, which would be normative for the Orthodox Russian tradition. There are two aspects.Athos, the Greek monastic Republic is Ouranoupolis, sky castle, a model of the political system, state of absolute equality. For example, in the Iberian monastery on mount Athos, no Abbot, in place of the Abbot’s seat there is the icon of the blessed virgin Mary, who is the abbess of mount Athos. Ie there one and all, there is no “will to power”, no obedience where every one other servant, brother and all people are a single whole. Athos – as the Republic at the head of the blessed virgin Mary is the political ideal of Orthodoxy.Not accidentally, the Emperor Alexius Comnenus gave Athos a status of independence from the Patriarch of Constantinople. It was a political model for the entire Christian Empire.
The second normative model of political system called the Symphony of powers or the doctrine of the Orthodox Empire. Only the Empire is a normative type of device Orthodox state. Where there is the Emperor as Bishop of the external Affairs of the Church, as he called himself Constantine the Great, the Patriarch as the spiritual head. This sorabotnichestva Orthodox Tsar-Basileus by the Patriarch and monasticism as a model, they both look and try to emulate. There are already deviations.The 1,000-year Kingdom, in other words the doctrine of chiliasm, was interpreted by our Holy elders, like a lifetime in the Empire, when the political Logo of the devil (democracy, ochlocracy, capitalism, atheistic socialism) was subordinated. Not coincidentally, when the Byzantine Empire collapsed, Orthodox peoples began to use each in respect to his doctrine of Translatio imperii – the doctrine of the metaphysical transition in Central world state to my country, we have this concept of “Moscow-the Third Rome”.
We can as Christians to adapt to different political forms, this does not mean that we become less Christian, but we should know definitely, no less than the Muslims who insist on the Caliphate, although we have other methods, our way is the opposite of sacrifice, but we must never forget that while we live not in the Orthodox Empire, we do not conform to Orthodox political dimension of Logo. Political Yes it’s a Christian Orthodox Empire, not because me or because you want to or not want to, but because it’s the norm.This is certainly not a panacea, but it’s just a normal hierarchical structure. Now talking about the inadmissibility of merging of State and Church, it is fundamentally not the correct view, the connection is a necessary, but not on the terms of the state, and on the basis of Orthodoxy. It may sound not politically correct, because all this political correctness is not even an opinion, just nonsense. Christ was crucified in the power of the democratic decisions of the majority, so that even Pilate because of political correctness did not dare to contradict the majority, even though they knew that Christ was innocent.The majority is always wrong, so it sounds even one of the principles of marketing. So Christian Logo can be applied to everything, and we need it ourselves to clearly understand and know that ultimately the highest form of monastic political system where everybody is equal and nobody has and along with the Orthodox monarchy, based on the Symphony of powers, the second in importance, everything else is a deviation.
In General, I believe in Russia, we will come much faster in itself than any other culture, but you need to make the effort. We don’t have to suffer the arrogance, we can do a lot, because they have a massive concentration of possibilities. When I was on Athos, I thought that Russian monks there to imitate the Greek, but Russian monks are unaware of the restrictions and conventions who know Greek monks, so the Russians reach Holiness with direct pressure, they believe in all of this, while the Greeks layer of culture, refinement.This is our sincerity especially in the regions remained in the capital less, but I really appreciate it. But all this kompensiruet our pathological laziness. We are great, absolutely brilliant people, but why are we all so lazy? And if we move forward, particularly in the intellectual and religious centers of our country, we do nothing at all.
Ontology Of Eternity
I’ve been thinking about what is the most pure form of expression of the confrontation between the two Logos, and came to the conclusion that we are talking about understanding the nature of time. In fact, there are Orthodox understanding of time, in the spirit of Orthodox Logo. Is anti-Christian understanding of time. It’s two philosophical and even cosmological concepts, they are not only very principled, but also are the key to everything else. If we understand the nature of time in this question, all other aspects will become essentially clear. So this question is the most important.
My colleagues said that Seminary is the course of the traditionalism, it’s an incredible thing, so perfect that I’m afraid to trust it. Because traditionalism as a philosophical model and is based on what I’m going to say. So what is the nature of time from the point of view of Orthodoxy? The first and perhaps most important. From the point of view of Orthodox logo eternity is. What is eternity? Eternity is not what it once was long ago or will be indefinitely. Eternity includes simultaneously past, present and future. Therefore, eternity is not the old, eternity is not long.Eternity is all together. So eternity is here and now, therefore, eternity is the actual dimension of being and existence. Eternity is always something fresh because future one of its aspects and at the same time, the past is still here, the past is. Accordingly, it is a basic understanding about eternity as if we did not osmislili is a property Nevernogo of the Creator. Eternity is a quality of existence of the blessed Trinity.
“In the beginning was the Word” is the beginning of eternity is, we cannot say that the Son was already born or not yet born, He is born and the Spirit proceeds, and did not come. This is the living being, the living eternity of the Holy Trinity. Well, we know. The second Person of the blessed Trinity – the Son of God became incarnate, took on humanity and redeemed us. So we let about, albeit covert way, but to the ontology of eternity, we, too, are relevant. And faith in God is primarily a belief in the existence of Eternity.If eternity is – it is here and now, moreover, it is subject to special intellectual and existential experience. Only those who are able to discover the existence of eternity and is able to discover the essence of the Orthodox Logo because it is the Foundation of all Christian doctrine – the existence of eternity. Eternity has been and will be, the only thing that truly is.
As for the time – time and everything develops in time there is only partial in relation to eternity. It disappears eventually, it can’t slow down and at some point in the future it will not. Time is as private and relative to the dimension of eternity. If we remember the distinction we held between truth (aleteya) and opinion (doxa), we can say that eternity is true and time opinion. Accordingly if we consider Orthodoxy (Orthodoxy), we are dealing with the Orthodox.
What is Orthodox? This is the time that tries not to lose his connection with eternity. This is a very special Orthodox understanding of time. Referring to the past, the Holy fathers, we mean eternal. That is the attitude to the provisional the past is an attempt to see through the past – eternal. Relevant to the present – an attempt to “grab the moment”, the Greeks called it Kairos (Cairo).Present – here and now – given to us as an opportunity to “jump” into eternity is a moment, which is the cultural image of said doctor Faust in “Mefistofele” how about something beautiful – a moment of eternity, is woven into the fabric of time. This is an attempt to see the true time. And, accordingly, future is the time that the current in the direction of eternity, it should leak there, so we’re talking about the future life. We “tea” of the resurrection as the restoration of all things in the scope of eternity. Therefore, the future for the Christian is not what is, but it is the discovery of eternity to which we aspire.Thus, the time according to the Orthodox Logo does not flow linearly, it tends to “bend”, strives to constantly return to your center, that is, if anything, circular time. This is the time that stretches to eternity in every point – we want to see eternity in the past, we want to see eternity in the present, and we want to see eternity in the future. Time for us is postponed forever. Orthodox time is only when it flows from eternity to eternity.As the same Silouan of Athos said that we receive the gift of instantly is not deserved, also fast lose and then and it is difficult trying this gift to restore. We’re slipping out of time into eternity, and in the future, our time becomes the search of the return of eternity. We are created by God and go to Him, and He is eternal.
This ontology of eternity is the basic armor of the Orthodox Logo. And if we are completely unmoved by the way, heroically, sacrificially know that time only is, what eternity is, and she truly is, and everything else revolves around it one way or another, if we are living only for eternity – our time, our understanding of history – then we are in the rays of the Orthodox Logo. Here, on mount Athos – amazing! – has its own Byzantine Athonite time, although in different monasteries it is different. Why?Because it is relatively, an time for a monk’s eternity, this time the Holy Mountain. Around this mountain, and the rotating time of a monk. A thousand years? One day? For him it is absolutely indifferent. For him there is only eternity, which is the time axis, which rotates around a stationary, but always new-rich point – because eternity contains all the options for the future and everything that exists in the past. Looking into eternity, even if we are deprived of everything, but we will be the most rich people. It is the contemplation of eternity is the basis of Orthodox Logos.
Now logically turn to that Time, which has in itself the modern world. The main specificity of the constructs of time – all based on one thing, that eternity is not. And that, from the point of view of Orthodox of Logo is only focused on eternity, becomes the sole and absolute. Time. But if for us there is no eternity for us, and no Holy Trinity, we have God, we have Christ. If we deny Christ, we deny Christianity, we deny ourselves as Christians. Who builds such a concept of time who builds a civilization on the point of view that there is only time?Who do you think? It’s the devil and all of the modern conception of time – anti-Christian.
We are told here will give you the temple, go there, put a candle. But to live you will in the world, built on another basic premise, sounding completely neutral-positive: the prerequisites of progress, development, technical perfection, justice and humanity, comfort, openness, protection of human rights. All these statements are much more dangerous than the most terrible satanic cults. To believe in modern science, which is built on the denial of the ontology of eternity far more terrible bondage of Satan, than the masquerade, which satisfied modern Satanists.Real Satanism is not hooves, horns and masks, not scary, he’s actually quite calm and neat – he had caught the world in its network. It is anti-Orthodox logo, which is a paradigmatic basis of modern civilization. Modernity begins where it denies the basic ontology of eternity. Traditional namedinstance civilization was built on this ontology of eternity. Hence – everything else is ethics, and beautiful temples, and the sanctity of the family, and the tenets derive from this ontology of eternity, for it is the essence of the Orthodox Logo, which determines everything else.
Therefore, in the Christian community cannot and should not be technological progress, which implies a cumulative movement of civilization to improve their financial status. This is not a value and not the goal and not the task for a Christian, it is a random condition, it is possible to go, this can be used. But in any case it is impossible to prescribe this cumulative and build on this a denial of the ontology of eternity. Progress in the spiritual realm must also be without the materialistic dimension, the spiritual progress from the point of view of time, return us to eternity.The modern world pushes us to ensure that we had fun, and what it means? This is the opposite of the word “concentration”, fun is the dispersion, the dispersion of his own soul, own mind. From a whole into fragments, and this is becoming more private. Gradually we come to the real diabolical possession, which erupts in our culture directly. When it becomes clear – this is not so bad, you will recoil, but when it is given as a rule, as a matter of course, as progress is the most dangerous.This is a struggle of the mind.
The idea about the predestination of time involves an alienated understanding of time, as the Stoics or, as in Calvinism. This is obviously not Orthodox, because an Orthodox person time is not an object. No man lives in time, and we’re on our own there is a modus of time. The relation of time to eternity does not mean that there is one future. Any time of eternity contains an infinite number of future, otherwise eternity would be simple and stupid, not forever, and its simulacrum. A real eternity is alive. The life of the next century is not what will happen “the day after tomorrow”. The life of the next century is a special ontology and cosmology, which we understand in the light of the resurrection is not just a reproduction of the same body, resurrection is a new in all respects time is permeated with eternity. The Cartesian idea of the subject-object topic, absolutely modern, and certainly anti-Christian view, therefore I think therefore I is actually the quintessence of Satanism. The very idea of time as some eksisterande eternity removes the determinism of predestination or freedom.The time, which tends to eternity becomes a Providence, a time which deviates from eternity becomes a rock. In fact, we have not one future, but three. One tends to eternity, the other moves of God and have the time of choice as the existence. It turns out that in the age to come will not be a subject-object relationship, the personality of Godhead will still be different from the identity of the people, but in another way.