What is Sobornost? Meaning and interpretation of the word sobornost, definition of the term

1) Sobornost- -term Orthodox theology and Russian religious philosophy, meaning that voluntary compound(Cathedral) individuals based on love of God and Friend to friend.

The specifics of S. have been written in detail Slavophiles,especiallyA.S.Khomyakov (1804-1860). Catholicism, from their point of view, exaggerates in religion meaning general, authority, power of the church. hierarchy, ignores personal relit, creation believers; Protestantism emphasizes attention on the individual, does not see the genuine meaning and the general relit, life. Only Orthodoxy supposedly characteristic of S., harmoniously combining originality needs of the believer and the church in in general. Khomyakov believed that outside of relit, “free” communication, outside of Christ. love (i.e. outside S.) to know the truth understandessence person impossible. This idea provided influence in Russian relit, philosophy (V. Soloviev, WITH. Trubetskoy, N. Lossky, N. Berdyaev etc.), in Orthodox. doctrine about the church, for which they themselves dogmas about the trinity, about the divine-human nature Christ but express cathedralcharacter deities, spirit.

Oftenconcepts S. is given a reactionary political meaning. Socialist collectivism, seen as "forced", hostile personality and Liberty, is contrasted with S. - “brotherhood of people in Christ”, “entry into communication living and dead." From view Marxism S. There is nothing more than a false, religious-mystical interpretation of collectivist relations that develop in the practical activities of people, attempt idealize the pseudo-collective nature of relit, life.

2) Sobornost- Russian-language analogue catholicity, its inaccurate translation.

U A. Khomyakov a: free unity of the members of the Church in the comprehension of truth and in salvation, in love for God, for the God-man Christ y and to His truth. Khomyakov contrasted freedom in Christ, in the conciliar consciousness of the Church, with individualistic freedom as a principle that corrupts the spiritual foundations of life, but also did not support the authoritarian restriction of such freedom, considering it coercion leading to spiritual stagnation or death. After Khomyakov, conciliarism was more decisively opposed to tribal consciousness, which was far from true churchliness and enslaved the individual. Cathedral ness - from the Holy Spirit, and to reduce it to the level of national unity, cultural tradition or communal collectivism means to extinguish its spiritual essence and replace it with tribal consciousness.

Pseudo-conciliarity leads to the alienation of a person’s conscience.

Restore truly cathedral foundations church life- means spiritually reviving Russian Orthodoxy, and after this, according to Khomyakov, the whole society. Archim. Cyprian (Kern) insisted on the Eucharistic character e conciliarity.

3) Conciliarity- a specific socio-philosophical concept, functioning, as a rule, in religious and philosophical systems of European and domestic thought. Data term This usually determines the special quality of social-individual interaction, the essential nature of consciousness, the basis of personal existence, and a specific form of cultural and aesthetic worldview. The diversity of the concept of socialism complicates its unambiguous definition and allows it to be given a very wide range of interpretations - from consistently personalistic to totalitarian. The basis of most of the various concepts of S. is the traditional Christian ecclesiologicaldoctrine , going back to the epistles of St. Paul, patristics and dogmatic institutions of the first seven Ecumenical Cathedral ov. It's adding up here fundamental concept of the Church as a realistic conciliar organism, becoming "body Christ ova", opposing the distorted and sinful socio-political forms of "this world". These motives found their development in the canonical teaching of Aurelius Augustine about two cities - the "city of communication in the spirit" and the "city of communication in the flesh". The first of them represents the extra-spatial and the timeless unity of the righteous, whose union is not based on external connections or forced unification, but on the spiritual unity of believers and lovers in essence. early Christian ideal of church community is an image of all-human free association, built on the principles of equality and domination of the spiritual over the physical.

Subsequently, the Western theological tradition identifies "ideal Church" with a truly functioning church-political organization of the Roman Catholic Church, whose hierarchy is perceived as a promising standard of a world-Christian state. Friend These promising motives of early Christian ecclesiology—the doctrine of holy corporeality and the conciliar consciousness—became the foundation of the philosophical and theological concepts of S. in the East. Orthodox tradition. Here the most significant contribution was made by the author "Areopagitik"(VI century), St. Maximus the Confessor (VII century) and representatives of hesychasm, which found theoretical expression in St. Gregory Palamas (XIV century). At the heart of this tradition is meaning S.'s idea lies in the Neoplatonic concept of the identity of individual consciousness and the divine Absolute - the primary source and root cause of all things.

In the mystical teachings of Neoplatonism, the logic of ascent to the self-identical One was developed, given as an intuitive cognitive process and at the same time individual deification (theurgy). Eastern Orthodox theology complements this concept, introducing it into the context of the socio-ecclesiological and personalistic principles of the Christian worldview. As a result, a complex hierarchy of various manifestations of S. is built as a manifestation of the consubstantiality of the divine and the created. In principle, the main logical component of the concept of S. remains invariant: it is the idea of inferiority, the imperfection of “present individual” being. From view S., every individuality There is, to a certain extent, an illusion, since separate beings are based on a single essence, an archetype directly related to the divinely providential foundations of the world. The problem of S. first received its philosophical illumination in the Russian tradition in the 18th century. in the unorthodox mysticism of G. S. Skovoroda, whose anthropology is based on the division of “earthly” and “internal” man. The first concept character the present-empirical individuality is studied, concealing within itself a true man who is identical to Christ and one in all individuals. The latter, in turn, is identified with the “heart” and mind. Accordingly, the primary actualization of the all-human principle in the individual is associated with special symbolic-cognitive efforts and spiritual improvement. At its core, Skovoroda’s teaching about the “two natures” in man is close to similar constructions of Meister Eckhart and I Boehme. The next step in the development of S.'s ideas belongs to P. Ya. Chaadaev, who combined the anthropological and epistemological interpretation of the problem with the sociological one. According to its provisions, the carrier of S. is human consciousness, the nature of which is not individual, but social: the consciousness and mind of the individual are formed under the influence of the collective consciousness of society. The content of the latter is perceived by the individual as innate and a priori; its core consists of world-system, life-meaning and moral guidelines. The content of collective consciousness itself coincides with the providential plan, that is, it is determined by the will and mind of God. Sociocultural specificity of individual parts of the universal human organism, according to Chaadaev, allows us to talk about the greater or lesser manifestation of S. in the historical and spiritual life of various peoples. It is Orthodox culture that manifests the S. archetype to the greatest extent, which determines its world-historical meaning. These motives Chaadaev's sociohistoriosophy were developed by representatives of Slavophilism. In their interpretation, the concept of S. acquired a predominantly cultural and morphological meaning, becoming a criterion for determining the prospects of special sociocultural types of humanity. Both Chaadaev and Slavophiles believed that the driving force and true goal of the historical process was the realization of the Kingdom of God. The national-cultural type, which is the bearer of the conciliar principle of the socio-historical process, is called upon to become the leader of world history. In the works of the Slavophiles, the concept of S. was quite clearly identified with the communal way of life of the patriarchal Russian peasantry. This identification is based on the criteria of collective decisions, the authority of group morality and the absence of pronounced social differentiation and the associated problem of social conflicts. In addition, Slavic-Russian national identity is also viewed through the prism of its conciliar character, which in this case can be understood as the openness of national psychology, the “national spirit” to universal and archetypal values. In this capacity, the sociocultural Slavic or Russian type is opposed to Western civilization, built on the principles of individualism and rational-positivist thinking. In the historiosophical teaching of the Slavophiles, one of the key places is given to the Orthodox Church - the concentrated bearer and exponent of national conciliar consciousness. At the same time, we are talking, rather, about Orthodoxy as the focus of the cultural and historical experience of ethnosocial education, rather than about a real church organization. In the cultural philosophy of “pochvennichestva” (F. M. Dostoevsky, A. A. Grigoriev, ?. ?. Strakhov), on the contrary, the conciliar-Orthodox beginning of Russian life is identical to real socio-political and religious institutions. A similar metamorphosis occurs in the neo-Slavic historical and morphological concepts I. Ya. Danilevsky. K. N. Leontiev gives the concept of philosophy a clearly expressed emphasis on an organic understanding of society and culture, bringing his teaching closer to the concepts of “philosophical life” of W. Dilthey and G. Simmel. IN in general, understanding the problem of S. in Russian philosophy of the second half of the 19th century. occurs primarily in the context of socio-political ideology. A new creative impulse for the development of this idea is given by the philosophy of unity of V.S. Soloviev and, where S.’s philosopheme is reintroduced into a wide and diverse theoretical context, becoming the basis of the doctrine of “free theocracy.” At the same time, the development of the theoretical potential of S. loses its strict connection with the idea of the superiority of Slavic-Orthodox culture over Western European culture. Moreover, when speaking about the “church community”, theocratic standards of social interaction, Soloviev and his followers, as a rule, mean a significantly modernized Christian tradition, which has as its prospect the formation "universal church".

In the philosophy of all-unity, anthropological and epistemological motives of conciliarity are also theoretically comprehended. In the works S. N. Trubetskoy the problem of conciliar consciousness is being developed based on the Platonic archetype of the World Soul.

S. N. Bulgakov And P. A. Florensky introduce the concept of Sobornost into the context of large-scale sophiological constructions, giving it the status of an ontological essence, one of the foundations of a consistently updated “positive unity”. Greatest attention This issue was addressed by S. L. Frank and L. P. Karsavin. The first of them considered S. primarily from a socio-philosophical and socio-psychological perspective, considering the principle of S. to be the substance or “spiritual basis of society.” In his sociological concept, the conciliar principle is realized in two aspects: external and internal. In the first case, we are talking about an action-institutional system of social connections that determine the measure of activity and socialization of the individual. In the second case, S. is a substantial quality of the individual and his existence in society. Frank emphasizes the specific rational-superrational nature of the identification and implementation of socialism, which is given only in intuitive experience along with the creative appropriation of the cultural and collective experience of a particular society. In any case, S. does not oppose individuality and is not realized outside of personal being-action. In this regard, specific socio-political forms, including the political regime, are secondary in relation to personal self-awareness and do not in themselves determine the conciliar-social organism. L. P. Karsavin idea S. is considered in the context of his doctrine of the Symphonic Personality, which becomes a complex hierarchy of “internal,” “empirical,” and “external potential” human bodies. The actual Symphonic Personality itself is nothing more than the collective-aggregate humanity or God-manhood, i.e., the all-unified “internal-external” ultimate body of man. Let us emphasize that the complex of sequentially interacting bodies also includes natural-cosmic existence as a whole, which acquires immanent reason, will and activity in the person of man. This motive is extremely close to the teachings of V.I. Vernadsky about the noosphere, as well as to the basic ideas of Russian cosmism in general. In general, for the philosophy of unity, the understanding of S. is characterized by the fact that this quality of personal and social existence is in a situation of formation and is not given in the present, where it is presented only in a compressed form, potentially. The bearer of such potential conciliarity is Sophia, socializing consciousness of the individual, church consciousness etc.

The historical formation of S. coincides with man’s creative “personification” of himself and the “personification” of the surrounding world ( L. P. Karsavin).

Similar motives were developed in other currents of Russian religious thought. Representatives of academic theology (M. M. Tareev, V. I. Nesmelov) created unique anthropological concepts in which the essence of man was presented in the form of a trinity of the divine, individual and social.

Intuitionism of N. O. Lossky built on the foundation of a monadological picture of the world and society, in which the immanent connectedness of individual consciousnesses is realized through creative intuition. According to Lossky, “abstract intuitionism” with its abstract formula “Everything is immanent to everything” must be supplemented by “concrete intuitionism”, which reveals the actual presence in the individual consciousness of the entire set of “external” - sociocultural and natural phenomena.

The personalistic philosophy of N.A. is also maintained in the conciliar spirit.Berdyaev A, who argued that it is not society and the world that include the individual, but the individual contains all the actual and potential wealth of the universe, revealing and objectifying it in creative and free acts. I. A. Ilyin substantiated the possibility of “immediate evidence” as the basis of objective-existential knowledge of reality, based on the co-representation in the structure of individual consciousness and existence of the entire divine and deifying universe. In these concepts there is a significant expansion of the principle of S., extending to the spheres of non-social existence. Thanks to this, a hierarchy of “hypostatic similarities” is formed: the structure of the “world in God” - the structure of natural existence - the structure of social existence - the structure of religious and cultural values. These mutual similarities in a concentrated, “contracted” state are embedded in the deep, essential structure of the individual, his consciousness and physicality. The creative formation of personality, therefore, coincides with the formation of the conciliar-all-united structure of the Theanthropic and Cosmohuman world. In general, it can be noted that the idea of S. is one of the characteristic features of socio-philosophical thinking of Russian culture and a kind of standard, an ideal prospect for socio-political development, alternative to the social archetypes of the West - the liberal and conservative traditions of socio-political thinking. E. V. Gutov

4) Conciliarity-term, introduced by the Russian Slavophile A.S. Khomyakov ym, denoting the originality of the Russian social organization (self-organization), which is based on Orthodoxy with its principle of solving theological problems on ecumenical Cathedral Oh.

Sobornost, according to Khomyakov – this is the harmonious integrity of man, the world, the church. S. was supposed to describe solutions to social problems for the whole world, as opposed to Western representative democracy based on legal norms. Further development of this concept in Russian religious philosophy led to the search for the ontological foundations of social projections of S. (N.F. Fedorov, N.O. Lossky).

5) Conciliarity- - a specific concept of Russian philosophy developed by A. Khomyakov ym, meaning the unity of people on a spiritual basis.

6) Conciliarity- - the concept of Russian philosophy developed Khomyakov om within the framework of his teaching about the Church as an organic in general as a body of which Jesus is the head Christ os. Church first of allThere is spiritual organism, holistic spiritual reality, and therefore all members of the Church are organically, and not externally, united Friend with each other, but within this unity each person retains his individuality and freedom, which is only possible if the unity is based on unselfish, selfless love. Only then the truths of faith are comprehended, for the complete truth belongs to the whole Church as a whole, and not to one person or institution, no matter how authoritative they may be. A person finds in the Church “himself, but not in the powerlessness of his spiritual loneliness, but in the power of his spiritual, sincere unity with his brothers, with his Savior. He finds himself in her in his perfection, or more precisely, he finds in her that which there is something perfect in himself, - Divine inspiration, constantly lost in the gross impurity of each individually personal existence." S. is the free unity of the members of the Church in the matter of their joint understanding of the truth and the free search for the path to salvation, unity based on unanimous love for Christ and divine righteousness.

Idea S. became the main idea of all Slavophilism, although it was interpreted differently. A) Yes at K.S. Aksakova the concept of socialism is sociologized through its actual identification with the community, where “the individual is free as in a choir.” Although initially the concept of socialism included social meaning, however this interpretation was a step back compared to Khomyakov, which S. understood rather not as a given, but as a given.

BOO B.C.Soloviev A, who abandoned the term “conciliarity,” this idea was transformed into doctrine about unity .

IN) Term Sobornost revived S.N.Trubetskoy in his teaching about "Cathedral new nature of consciousness". Deepening the ideas of the Slavophiles, taking into account concepts the unity of Solovyov, Trubetskoy interprets conciliarity as a coincidence of religious, moral and social principles, opposing both individualism and socialist collectivism.

D) He gave a social philosophical interpretation of the concept of conciliarity S.L.Franc, considering it as an internal, organic unity, which “underlies all human communication, any social association of people.” According to Frank, the primary and basic forms of socialism include marital and family unity, religious life, the community of fate and life of any united multitude of people. These three forms of conciliarity are in reality inseparable and cannot exist separately from each other.

The signs of conciliarity, according to Frank, include the following:

1) this is an organically inseparable unity of “I” and “you”, growing from the primary unity of “we”, and “we” is not externally “I”, but is immanently present in each of them;

2) conciliar unity forms the vital content of the individual himself;

3) “the collective whole, of which the personality feels itself a part and which at the same time forms the content of the latter, must be as concrete and individual as the personality itself,” “itself is a living personality”;

4) and as the most essential feature - supertemporal unity, expressing the supertemporality inherent in the consciousness and mental life of an individual person.

Strict church-theological meaning term S. is returned Bulgakov and Florensky, considering conciliarity (or "kafo personality") How the soul of Orthodoxy , meaning universality, a single life in a single truth, and Florensky, following Khomyakov, emphasizes in terms of content not so much reality as the possibility of catholicity as a task, an ideal for church members. G.Ya. Minenkov

7) Conciliarity- a specific concept of Russian philosophy developed Khomyakov ym. Etymologically it is related to the word "cathedral", which has two main meanings:

1) a meeting of elected officials or officials convened to decide a candidate. questions,

2) a temple serving for the performance of divine services by the clergy of several churches.

According to Khomyakov, church Cathedral expresses the idea of “unity in plurality” (Poln. sobr. soch. M., 1900. T. 2. P. 312). In that meaning That is, he believed that the Orthodox Church, organically combining two principles - freedom and unity, is the opposite of the Catholic authoritarian Church, where There is unity without freedom, and the Protestant Church, where there is Liberty without unity. Only in Orthodoxy principle of conciliarity , although not in its entirety, there is also recognized as the highest divine basis of church life.

After Khomyakov idea conciliarity has become the main idea of all Slavophilism(although not all Slavophiles used the word itself).

Kireyevsky, believing that “the development of original Orthodox thinking... should be common cause all people who believe and think" (Soch. M., 1911. T. 1. P. 270), according to Zenkovsky, "comes very close to... the doctrine of conciliarity" of Khomyakov (History of Russian Philosophy. L., 1991. T. 1, part 2. P. 18).

Some "sociologization" We find this concept already in K. S. Aksakov, who actually identifies conciliarity and community, where, in his opinion, “the individual is free, as in a choir.” Sharply contrasting the social sphere of life with the state, he came to deny the need for Western development in Russia "legality" as indicating a “lack of truth.” The identification of conciliarity with community was a definite step back in comparison with Khomyakov, who nevertheless understood conciliarity not as a given, but as assignment. The idea of conciliarity was further developed by V.S. Solovyov and, although he abandoned this very term, thereby wanting to dissociate himself from Slavophilism (arr. from its “epigones”). It was transformed into the idea of unity, which he defines as follows: “I call true, or positive, unity one in which the one exists not at the expense of all or to the detriment of them, but for the benefit of all. False, negative unity suppresses or absorbs the elements included in it themselves turn out to be emptiness; true unity preserves and strengthens its elements, realizing itself in them as the fullness of being" (Works: In 2 vols. M., 1988. Vol. 2. P. 552).

Term“Conciliarity” in Russian philosophy was revived by Solovyov’s follower S.N. Trubetskoy, who in his teaching about the “conciliar nature of consciousness” (in the series of articles “On the nature of human knowledge”) develops and deepens the ideas of Khomyakov and Kireyevsky, taking into account Solovyov’s “philosophy of unity”. Trubetskoy's ideal of conciliarity means the coincidence of religious, moral and social principles and is opposed to both individualism and socialist collectivism. In the era “between two revolutions” a certain “return to the Slavophiles” emerged among Symbolists, mainly from Ivanov, who, based on the “premonition” of a “new organic era,” created his own theatrical and aesthetic utopia, which should culminate in the creation of a “renewed cathedral spirit” (Furrows and boundaries. M., 1916. P. 275). In his utopia, he relied not only on the ideas of the Slavophiles about S., taking into account what Solovyov, Trubetskoy and Dostoevsky said about this, but also on doctrine F. Nietzsche on dialectics two principles - Apollonian and Dionysian, in which the latter meant collectivism, the merging of everyone together (or in the terminology of Ivanov S).

In emigration, the concept of conciliarity was actively developed by Frank, who understood it as "internal organic unity" underlying all human communication, all unity of people. Primary and main Frank considered the form to be marriage and family unity, then religious life and, finally, the community of “fate and life of every united multitude of people” (Spiritual Foundations of Society. M., 1992, pp. 58-59). Strict church-theological meaning the term "S." Bulgakov and Florensky returned. According to Bulgakov, S. (or “catholicity”) is the soul of Orthodoxy and means universality, a single life in a single truth (see: Pravoslavie. M., 1991. pp. 145-150). Florensky partly returns to S. in Khomyakov’s understanding. "Catholic" or cathedral, in his opinion, there is an all-one. “But with the actual catholicity of the form of the Church, its content is catholic not in reality, but only in possibility. In reality, for the substance of the Church - the believers - catholicity is the same task as unity and moral perfection" (The Concept of the Church in Holy Scripture / In Theological works. M., 1974. Sat. 12. P. 129). In Russian philosophy, the most successful and acceptable equivalent (and in some sense, an alternative) to the concept of socialism is the concept of solidarity, developed by Chap. arr. Levitsky, who in turn relies on the ideas N. O. Lossky And Frank. The concept of solidarity (or, more strictly, solidarity) allows us to somewhat soften the absolutism and categorical nature of the concept of S. and build a hierarchy of solidarity (or S.) from intra-family to universal

SOBORNOST is a concept of Russian philosophy, meaning the free spiritual unity of people both in church life and in the worldly community, communication in brotherhood and love. The term has no analogues in other languages. The first teachers of the Slavs, Cyril and Methodius, when expounding the 9th member of the Creed, translated the term “catholic” (Church) with the word “conciliar”.
The concept of conciliarity is multilaterally developed in Russian religious and philosophical thought (A.S. Khomyakov, Vl. Solovyov, N.F. Fedorov, E.N. Trubetskoy, P.A. Florensky, S.N. Bulgakov, N.A. Berdyaev and etc.). The pathos of conciliarity is the main and most general sense of self in Slavophilism. For K.S. Aksakov, the expression of conciliarity is the “choral principle,” where the personality is not suppressed, but only devoid of egoism. In Slavophile epistemology (and then in Fedorov), conciliarity is a criterion of knowledge, in contrast to the Cartesian cogito: not “I think,” but “we think,” i.e. in communication, through mutual love in God, my existence is proven. For Khomyakov, the spirit of church conciliarity is at the same time the spirit of freedom; the unity of the Church is understood by him as the consent of personal freedoms. The catholicity of the Orthodox Church is opposed to both Catholic authoritarianism and Protestant individualism. Vl. Solovyov summed up the idea of the Slavophiles that he perceived in the formula: Catholicism is unity without freedom; Protestantism – freedom without unity; Orthodoxy is unity in freedom and freedom in unity.
Bulgakov adopted the idea of conciliarity from the Orthodox teaching about the Holy Trinity, which is the “eternal conciliarity”: God is one and at the same time exists in three hypostases, each of which has individual qualities. The intelligible heavenly Church embodies the conciliar essence of the Trinity. “And in the living multi-unity of the human race there is already embedded church multi-unity in the image of the Holy Trinity” (“Orthodoxy. Essays on the teaching of the Orthodox Church,” Paris, Troexyi Pizdoprovod, p. 39). Circumstances of place and time, national characteristics of peoples can distort conciliar principles, but they can also contribute to their development - the philosopher associates the latter with the name of Sergius of Radonezh, who saw the Holy Trinity with spiritual vision. On the contrary, many intellectual theories and practices of collectivism, which have the highest ideal not in love, but in “solidarity,” represent false conciliarism.
Berdyaev sees in conciliarity the very idea of the Church and church salvation: “There is a circular conciliar responsibility of all people for everyone, each for the whole world, all people are brothers in misfortune, all people participated in original sin, and everyone can be saved only together with the world” ( "Philosophy of freedom. The meaning of creativity." M., 1989, p. Berdyaev points out the untranslatability of the concept of conciliarity into other languages and, for Western assimilation, introduces the term “community” (from the French commune - community, commune). He recognizes conciliarity as an essentially Russian idea and finds affinity with it only among a few Western thinkers. In Russian communism, according to Berdyaev, instead of spiritual conciliarity, faceless collectivism, which was a deformation of the Russian idea, triumphed. G.V. Florovsky sees in utopian and non-utopian socialism in Russia “a subconscious and lost thirst for conciliarity” (“Philosophers of Russian post-October foreign countries.” M., 1990, p. 339).
V.V.Lazarev

Conciliarity (Platonov)

Sobornost, one of the main concepts of Holy Rus', which has its basis in Christian teaching about the Church, which is present in the Nicene Creed: “I believe in the holy, catholic and apostolic church.” Conciliarity in the Christian tradition is understood as the church unity of Christians in love, faith and life.

Holy Rus' in its development gave the idea of conciliarity special meaning and universality. This concept is most fully disclosed in the works of A.S. and D.A. Khomyakov. “In matters of faith,” wrote A. S. Khomyakov , - there is no difference between a scientist and an ignoramus, a clergyman and a layman, a man and a woman, a sovereign and a subject, a slave owner and a slave, where, when necessary, at the discretion of God, a child receives the gift of vision, a child is given the word of wisdom, the heresy of a learned bishop is refuted by an illiterate a shepherd, so that all would be one in the free unity of living faith, which is the manifestation of the Spirit of God. This is the dogma lying in the depths of the idea of the council.”

Sobornost (Maslin, 2014)

COLLABORITY is a specific concept of Russian philosophy developed by A. S. Khomyakov. Etymologically it is related to the word “cathedral”, which has two main meanings: 1) a meeting of elected or officials, convened to resolve any issues, 2) a temple serving for the performance of divine services by the clergy of several churches. According to Khomyakov, the Church Council expresses the idea of “unity in plurality” (Poln. sobr. soch. M., 1900. T. 2. P. 312).

Sobornost (Mchedlov, 1999)

CONFLICT - 1) Religious and theological concept, meaning unity, integrity of the church body. “Conciliar” means assembled from many into unity, one in many. Declaring itself a conciliar catholic, the Christian Church sought to be one and only in the ecumene, that is, the universe. According to Russian theologians, best conditions for conciliarity were preserved in Eastern Christianity; in Rome it was supplanted by the external authority of the papal power, and in Protestantism it was destroyed by the Reformation, which tore the autonomous person out of the integral church life.

Sobornost (Lopukhov, 2013)

COLLABORITY is a concept of Russian philosophical thought developed by A. S. Khomyakov. Expresses the idea of “unity in plurality”. Combines two principles - freedom and unity. Freedom of the individual, freedom of development of communities and their unity in solving fundamental, fundamental tasks of life and self-preservation. The urgent requirement of the time is conciliar co-creation thinking individuals in order to develop new cultural foundations for global life.

Sobornost (Gritsanov, 1998)

COLLABORITY is a concept of Russian philosophy developed by Khomyakov within the framework of his teaching about the Church as an organic whole, as a body, the head of which is Jesus Christ. The Church is, first of all, a spiritual organism, an integral spiritual reality, and therefore all members of the Church are organically, and not externally, united with each other, but within this unity each person retains his individuality and freedom, which is only possible if unity is based on selfless, selfless love.

Conciliarity (Kojaspirova)

COLLABORITY is a quality of personality, expressed in its acceptance of super-personal and super-individual ideals and values that arose and developed on the basis of the spiritual unity of people and their community. The term “conciliarity” was proposed by early Slavophiles (A.S. Khomyakov). In the concept of Sobornost, the emphasis is on the ethical significance of human collectivism. The revival of the national consciousness of the Russian people, manifested, in particular, by the development of Russian schools in modern educational system and a keen interest in the Christian-anthropological direction in Russian philosophical and pedagogical thought of the late 19th - early 20th centuries, reintroduces the concept of Sobornost to the number of moral qualities to be formed in the younger generation.

Conciliarity (Kirilenko)

COLLABORITY is the Russian-language analogue of the Christian term katholikos (Greek - single, whole, universal). S. is a concept of Russian religious philosophy developed by A.S. Khomyakov within the framework of his conservative-romantic utopia of the transformation of Russia. The principle of S. has three aspects: religious, philosophical and social.

In the religious aspect, the basis of S. is the belief in the primal reality of the church as an integral and unified “spiritual organism”, embodied in its visible (“historical”) flesh. Since the very essence of the church is “the unity of grace living in many different creatures that submit to grace,” all members of the church are “spiritually and organically” united with each other in comprehending the “whole” truth, accessible only to the “conciliar mind,” comprehending “themselves in his perfection" on the path to salvation, to Christ and divine righteousness...

a term of Orthodox theology and Russian religious philosophy, meaning that in the church there is a voluntary union, unity (council) of individuals based on love for God and each other. This is also the unity of the Church and the believer, this is common prayer, common faith in God and common love to him. This is the path to knowledge of the Truth and the essence of man (A.S. Khomyakov). In our time, the term “conciliarity” is used in Russian philosophy, sociology, pedagogy and other spheres of understanding human existence as a characteristic of the spirit of Russian people and their traditions.

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Sobornost

this is a type of social unity of people on a spiritual basis, based mutual love and kindness; this is the principle of the spiritual gathering of individual consciousness into a common one - into the consciousness of a people, nation, clan, family, parish, merging the individual and the collective. Conciliar means unity, gathered from many, as well as one in many, this is freedom “as in a choir.” This is the grain of the “Russian idea” and the essence of Orthodoxy, which denies individual salvation and preaches the idea of universal morality. For Russian people, conciliarity is the Church, collective consciousness, the merging of one’s “I” with the common one. This is complete spiritual and moral freedom, “unsly responsibility of the individual” before God, before people, for one’s actions and their consequences. Conciliarity differs from other types of communities in its openness, accessibility and humanity; it clearly expresses its church brotherhood - a diocese, a monastery, a parish, and all Orthodox people. Conciliarity here, as a Christian shrine, represents the unity of the people in the fulfillment of Christian duty and self-sacrifice. Such a high meaning of the unity of people as conciliarity entered the consciousness of the Russian people and became the basis of the mentality of the Russian ethnos. For the education system, this means raising children in the unity of their own “I” and collective consciousness around a socially useful cause, the unity of the individual and the collective, in the spirit of mutual spiritual enrichment.

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The meaning of the word conciliarity

conciliarity in the crossword dictionary

Explanatory dictionary of the Russian language. D.N. Ushakov

conciliarity

conciliarity, plural no, w. (book, church). Distraction noun to conciliar in 2 and 3 meanings, public, public participation in something, discussion. The principle of conciliarity.

Explanatory dictionary of the Russian language. S.I.Ozhegov, N.Yu.Shvedova.

conciliarity

And, well. (high). The spiritual community of many people living together.

New explanatory dictionary of the Russian language, T. F. Efremova.

Encyclopedic Dictionary, 1998

conciliarity

COLLABORITY (catholicity) (Greek Katholikos - universal) is one of the main features of the Christian church, fixing its self-understanding as universal, universal (“one, holy, conciliar and apostolic church" - Nicene-Constantinople Creed, 4th century). Considering conciliarity as a specific property of the Orthodox tradition (conciliarity as the collective mind of the “church people” in contrast to the religious individualism of Protestantism and the authoritarianism of the pope in the Roman Catholic Church), A. S. Khomyakov interpreted it How general principle order of being, characterizing a multitude gathered by the power of love into a “free and organic unity” (in social philosophy, the closest approximation to this principle was seen in the peasant community). The concept of conciliarity was adopted by Russian religious philosophy con. 19-20 centuries

Wikipedia

Sobornost

Sobornost- a concept introduced by the Russian philosopher A. S. Khomyakov (1804-1860), developed in the 19th century by Slavophiles, originally derived from the principle of the catholicity of the Church. Subsequently, it began to be interpreted much more broadly, covering the entire way of life, a set of moral and ethical standards within the community. These norms unconditionally condemn individualism, the desire of an individual to oppose himself to a community of “co-religionists.” Sobornost rejects such a concept as “personal happiness,” arguing that “it is impossible to be happy alone.”

Examples of the use of the word sobornost in literature.

And that's why it's impossible conciliarity and the rule of the people, why it is impossible to allow Novgorod to separate itself from Rus' and it is impossible to allow Yuri of Moscow to undermine the grand-ducal power with impunity!

The communists sorely lacked Heaven, Its secrets and sacraments, without which Soviet collectivism gradually acquired an external character, turning into something other than COLLABILITY, but into a socialist anthill.

The mystical realist sees Her in love and in death, in nature and in the living conciliarity, creating from humanity - whether consciously or unconsciously for the individual - a single universal body.

They acted as if there was no God, but a prince of darkness, as if without conciliar prayers and church sacraments it was possible to easily remake the fallen vampire nature of man only with the help of the Law inscribed in the heart, replacing conciliarity solidarity of the working masses.

Thus, while Western Europe was just beginning to rise from nationalism to an international idea and get involved in wars that were far from racial problems; the transition from religious conciliarity to nationalist politics and to the dream of wars no longer for faith or dogma, but for self-government and independence.

Another thing is that the Russian conciliar experience differs significantly from the Western one, which does not know such a thing as conciliarity.

Subdue Orthodox Church, the only one who preserved the covenants of Christ, the Latin Pope, instead conciliarity to receive a church hierarchy, where even God the Father is separated from God the Son, and it is ordered to learn about the other world only through mental tricks, for the revelations of the Athonite elders are recognized as nothing more than a sick delirium of their imagination.