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.This meant for Khomiakov the togetherness and oneness of Christian believers, the collectivity and unitywhich he held could be found only in the Orthodox Church.Freedom could begained not by the individual alone but through the collective, in this sobornost.The adjective sobornyi, he said, represented in Church Slavonic the Greekkatholikos (catholic, universal); and he asserted that katholikos meant according SLAVOPHILS AND MESSIANISM UNDER NICHOLAS I 23to all .The universal Church, then, was the Church according to all thebelievers; it represented the free unanimity of the beliefs of its members.27In his essay On Humboldt (probably written in 1849 but publishedposthumously) he attacked the Western churches for leaving behind this free unanimity . Christianity& propounded the ideas of unity and freedomindissolubly combined in the moral law of mutual love. But legalistic,rationalistic Roman Catholicism believed that freedom was antagonistic to unity,and sacrificed freedom in favour of an external unity.The one-sidedness ofRome eventually led to the emergence of Protestantism, which sacrificed the ideaof unity to the idea of freedom.Protestantism, in its turn, by retreating fromdogma degenerated into scepticism and rationalism; this produced arevolutionary ferment in Western politics.Alternative philosophies such asHegelianism, socialism and communism were isolated from religion andtherefore had collapsed or were about to collapse.The only alternative wasOrthodoxy, whose standard-bearer was Russia.28Khomiakov was not satisfied, however, with the actual situation of the RussianOrthodox Church.He believed that the task of the Church was to regenerate thewhole of human life, including its social and economic aspects.He was unhappyat the close links between Church and State, although he claimed that the Churchhad retained its spiritual independence.Khomiakov s theological works could notbe published in Russia in his lifetime (although some appeared abroad).Khomiakov s view of the traditional peasant commune (obshchina) governedby the meeting of its members (mir) was an extension into the social sphere ofhis concept of sobornost.Customarily, the decisions of the mir were unanimousand binding on their members, and were freely accepted.He saw in theobshchina the germs of a new society.The principle would not necessarily bedestroyed by industrialization because of the tradition of co-operation amongartisans in the small collective enterprise (artel ).The alternative to thepreservation of collective customs was the concentration of property inrelatively few hands , and the consignment to the proletariat of most of thepopulation.29Even though Khomiakov believed that the West had made a positivecontribution to world culture, he was in no doubt that this was coming to an end. The age has passed and the entire West is covered with the shroud of death. 30The path from Catholicism via Protestantism to rationalism and individualismcould go no further except to collapse so long as the West remained bound by itsown principles .But there was light ahead.Russians were now returning totheir native principles , such as Orthodoxy and the obshchina, and Russia nowhad to save the West.History calls Russia to be at the forefront of universal enlightenment; itgives her this right because of the all-roundedness and fullness of herprinciples, and a right given by history to a people is a duty imposed oneach of its members.31 24 SLAVOPHILS AND MESSIANISM UNDER NICHOLAS IIvan KireevskyIvan Kireevsky, the philosopher of Slavophilism, differed from Khomiakov inthat he reverted to Orthodoxy and became a Slavophil after a periodof Westernism .The clearest expression of his philosophy of history is hisarticle On the Nature of European Culture and Its Relation to the Culture ofRussia published in the Slavophils Moskovskii sbornik (Moscow Compendium)in 1852.32 The sources of Russian culture, argued Kireevsky, are totallydifferent from the elements composing the culture of the European peoples .33He considered three elements of Western culture to be entirely alien to oldRussia .34 The most important of these was the influence of Roman Catholicism,which had split from the universal Church.Russia, on the other hand, hadremained constantly in touch with the universal Church.Second, the influence ofancient Roman civilization was reflected in the mentality of the West.TheRoman mentality was dominated by law rather than justice, form rather thancontent, and reason rather than faith.This mentality led to the formation ofseparate political parties, pursuing their own interests and policies at the expenseof the State, and thence to revolution.Third, the European states arose fromconquest and were divided along class lines.35Konstantin AksakovMuch of the thought and activity of the Aksakov brothers, and of Samarin andKoshelyov, belongs chronologically to the next chapter
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Tematy
IndexPeter Berling Dzieci Graala 01 Dzieci Graala
Blatty William Peter Egzorcysta 01 Egzorcysta(1)
Hamilton Peter Œwit nocy 03 Nagi Bóg 03 Wiara
Peter Richardson American Prophet, The Life and Work of Carey McWilliams (2005)
Peter Stearns Consumerism in World History, The Global Transformation of Desire (2006)
Kellerman Faye Peter Decker & Rina Lazarus 12 PrzeÂœladowca
Peter de Rose Namiesticy Chrystusa ciemna strona papiestwa
Peter Hamilton Saga Wspólnoty Gwiazda Pandory Ekspedycja01
Zaplac im, prosze Andrzej Swat
Beckett Simon 04 Wołanie grobu