Євангельська мораль як фундамент традиційної та сучасної православної етикиud(Evangelical Morals as a Ground of Traditional and Contemporary Orthodox Ethics)

摘要

У статті зауважується, що в Євангелії основою для етичного вчення є вчення про чесноти Бога і люди ни як дитини небесного батька. Тут моральним ідеалом виступає Ісус Христос як образне втілення чеснот.udЄвангеліє ставить моральний ідеал вище за природний і писаний закон, підкорює мораль лише божественномуudзакону. Відповідно, у житті індивіда та соціуму така мораль вимагає спонтанної поведінки святості та «дитини Божої», яка б демонструвала надлишок внутрішнього надприродного життя і благодаті. Із цих причин у православній традиції та в сучасній православній етиці євангельська мораль формалізується за допомого засобів етики чеснот, теорії екземпляризму та етики святості. ud(The basis of ethical teaching in the Gospel is its teaching about the virtues of God and man as the child of HeavenlyudFather. Jesus Christ is embodiment of virtues acts as a moral ideal. The Gospel puts moral ideal higher than naturaludand written law, subordinating morals to Divine Law only. Respectively, in the life of individual and society this moral requires behavior of holiness that would demonstrate an excess of internal supra-natural life and grace. For these reasons, Evangelical morals in the Orthodox tradition and contemporary Orthodox ethics is formalized via ethics ofudvirtues, theory of exemplarism and ethics of holiness. Advantages of virtue ethics over two other main programs of metaethics, i.e. utilitarianism and deonthologism, leave, nevertheless, undecided the question about why this « «third way» in ethics has managed to make more contribution into critics of its opponents than to building its own coherent theory.udThe main answer offered in the paper is that Anscombe, Foot, MacIntyre, Shokhin and their followers haven’t laid intoudthe basement of their new Aristotelianism what Aristotle himself considered to be the foundation of his teaching ofudvirtues – a theory of the goods. But this mode of basing arethic ethics leads beyond its limits, to «the fourth way», that is to agatological ethics. The article reviews the variety of narrative methodologies in traditional and contemporary orthodox Moral Theology and reveals universal instruments that could be used in textual analysis from the position of Religious Studies. The author suggests his own approach to classification of ethical position of traditional and contemporary orthodox intellectuals. Basing on this approach, he clarifies the discrepancies between (1) dualist theology good and sin, (2) monist theology of love, theology of theosis, theology of moral progress of man as Gods icon. Authors of New Testament conceive the human nature as created by God and as formed in an indissoluble unity of a mental, volitional, sensitive and emotional soul and an alive body. Perfection of the human nature is interpreted as God-likeness of a virtuous and wise person. Deviation from a way of spiritual self-perfecting causes deintegration of the soul in passions.udThe process of reintegration includes virtuous activity, natural contemplation of God and a created world and audmystical unity with God. In particular, he proves that contemporary orthodox thought, mastering the achievements ofudNarrative Theology, made special accent on the role of community that interprets the Bible and itself. Contemporaryudorthodox intellectuals, granting this central place to local community and moral person, consciously used NarrativeudTheology in order to interpret the ethical Christian tradition. Another contemporary orthodox researchers claimed that this accent on special significance of liturgical community and its spiritual collective experience, characteristic for ascetic tradition, betokens Post-Conservative type of orthodox Theology in Post-Modern times. Contemporary orthodox narrative tradition was investigated as a manifestation of religion discourse in the semiosphere of Christian ethics.udModernization of the Christian narrative tradition is shown as a process of its permanent adaptation to the «challengeudof a time» as well as to the ethno-confessional conditions. Transition from marginal structures of the narrative system to its nuclear structures determinates the transformation of the Christian narrative tradition. Theology of live transformed in theology of love and theology of peace.)