Representations of secularism in the modern confessional theology

The subject of this research is comprehension of the concept of secularism by theologians of the Abrahamic religious tradition (Christianity, Islam, and Judaism) in the late XX – early XXI centuries. The object of this research is secularism as the phenomenon of modernity. Leaning on the methodology of contextualism, comparative and content analysis, in terms of civilizational approach, the author studies the interpretation of the concept of secularism within the framework of confessional theological discourse. The author has examined the corresponding representations of theologians of the Orthodox, Catholic and Protestant Christian traditions, including the inter-Christian movement of radical Orthodoxy. Analysis is also conducted on the concept of secularism in modern classical Islam and moderate Orthodox Judaism. The main conclusions are as follows: the theologians of all indicated denominations trace the origins of secularism in the West; Islamic theologians agree upon the fact that radical Orthodoxy takes roots in Christianity itself; the representatives of Catholic tradition see secularism as the ideology similar to fundamentalism, however, they deny its universality, and thereby supporting the Orthodox interpretation of secularism. A number of Orthodox theologians view secularism not just as the ideology aimed at achieving the complete elimination religions from public life to purely private life, but also as quasi-religion, which is extraneous to the principles of secularism. Islamic theology believes that secularism, which is alien to the Muslim world, is a serious but not critical challenge brought from the West. Islamic theology tends to see secularism only as ideology, which at times is irrational. Jewish moderate Orthodoxy views secularism as the challenge to traditional meanings that are fundamental to human community. In this regard, they advocate for the so-called ideological consensus between religious belief and secular modernity.

Competing Narratives in the Russell-Copleston Debate

In 1948, Bertrand Russell and Frederick Copleston entertained us with a radiophonic debate, on the BBC, concerning the rational proofs of God’s existence. This debate is primarily a product of Authors’ mindset. In this sense, every argument on each side presupposes a universal reason from which human intellect can grasp a certain degree of truth. Therefore, we would expect that the debate 75 years old to be outdated. Or maybe, Russell’s agnostic position could, at first sight, seem to be more aligned with a contemporary post-modern mindset than Copleston’s theism. However, we disagree with the aforementioned thesis. We will not argue that Copleston won the debate by means of reason alone. We will rather show that both positions emerge from different ontologies. And these ones are intertwined with specific narratives and its respective ways of life. For that matter, the Russell-Copleston debate substantiates the thesis of Radical Orthodoxy. Deep down, John Milbank’s “ontology of peace,” as opposed to the Nietzschean nihilism, emerges from this debate. In this sense, while Copleston’s argumentation grounds this narrative on an ontology of peace, Russell tends to follow in a nihilism capable of destroying the communion between different persons. In this sense, the debate is still up to date.

Reflections on Creation Care Through Critical Appropriation of Radical Orthodoxy

RésuméDeux tendances problématiques apparaissent souvent dans le discours théologique sur le soin à apporter à la création. Ou bien Dieu est considéré comme trop détaché de sa création, de sorte que la création se trouve objectifiée, ou bien Dieu est assimilé à la création, de sorte que la transcendance divine est niée. Cet article tire parti des apports de l’orthodoxie radicale, en proposant une position constructive moyenne entre ces deux tendances négatives. Je soutiendrai que la création ne doit ni être réduite à un produit de Dieu, ni considérée comme identique à Dieu. Bien plutôt, elle pointe vers Dieu et participe à la révélation de Dieu. Dieu se révèle par sa création qui présente des traces et des marques d’un créateur transcendant. Nous devons apprécier, garder et prendre soin de la création, non seulement comme des gérants responsables, mais comme ayant part au don divin qu’est la révélation.ZusammenfassungIm theologischen Diskurs über die Bewahrung der Schöpfung tauchen oft zwei problematische Trends auf: Entweder sieht man Gott als ganz und gar losgelöst von der Schöpfung, so dass die Schöpfung vergegenständlicht wird, oder man setzt Gott mit der Schöpfung gleich, so dass Gottes Transzendenz verloren geht. Dieser Aufsatz macht sich Erkenntnisse der Radical Orthodoxy zu eigen (Kritik des Säkularismus und der kantischen Metaphysik, Anm. d. Übers.) und schlägt eine vermittelnde konstruktive Position zwischen diesen beiden negativen Trends vor. Der Autor vertritt das Argument, dass die Schöpfung weder auf ein Produkt Gottes reduziert, noch als mit Gott identisch angesehen werden soll. Vielmehr weist dieselbe auf Gott hin und hat als eine Form seiner Offenbarung Anteil an ihm. Gott offenbart sich durch die Schöpfung, welche die Spuren und Kennzeichen eines transzendenten Schöpfers aufweist. Wir müssen die Schöpfung wertschätzen, bewahren und für sie Sorge tragen, und zwar nicht nur als verantwortliche Haushalter, sondern als Teilhaber am Geschenk der Offenbarung Gottes.SummaryTwo problematic tendencies often arise in theological discourse on creation care. God is either seen as too detached from creation, so that creation is objectified, or God is equated with creation itself, so that God’s transcendence is lost. This essay will appropriate insights from Radical Orthodoxy, suggesting a mediating, constructive position between these two negative tendencies. I will argue that creation should neither be reduced to a product of God nor regarded as identical to God. Rather, it points towards God and participates in God as his revelation. God discloses himself through creation, displaying the traces and markings of a transcendent Creator. We must cherish, guard and care for creation not simply as responsible stewards, but as participants of God’s gift of revelation.

Analysis of the Main Theses of “Beyond Secular Order” by J. Milbank

The article examines the main provisions, terms and methodology of «Radical Orthodoxy», proposed by J. Milbank in his book «Beyond the Secular Order» (2014) and focused on limiting the monopoly of secular metadiscourse and returning the traditional Christian worldview. The author renders and translates into Russian the key passages of the first chapters of the book. The article presents Milbank's analysis of the origins of the modern philosophy main principles, which marginalized theology and became the basis of the modern (secular) philosophy.