The Russian Progressive Religious Thought
The Russian Orthodoxy, tenacious of the primitive dogmas and usages, evoked in modern times two divergent modes of reaction. One, accepting Western philosophies and science, rejected the dogmas of the church, and resulted in the more recent times in the anti-religious attitude of the communistic par...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
University of Chicago Press
1926
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| In: |
The journal of religion
Year: 1926, Volume: 6, Issue: 6, Pages: 597-616 |
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Volltext (JSTOR) Volltext (kostenfrei) |
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| 520 | |a The Russian Orthodoxy, tenacious of the primitive dogmas and usages, evoked in modern times two divergent modes of reaction. One, accepting Western philosophies and science, rejected the dogmas of the church, and resulted in the more recent times in the anti-religious attitude of the communistic party. But by way of reaction, there arose a much more religiously minded group which placed exaggerated estimate upon the Russian nationalism and Orthodoxy; this was the Slavophil party. This latter group gave rise to the Russian religious progressive schools: those of speculative and of a-logical mysticism. The former was founded by the greatest Russian religious philosopher, Vladimir S. Solov'ev, whose system, although essentially mystical, yet gives place to reason. The school of a-logical mysticism, comprising most of the living religious thinkers, rests its case entirely with the intuitive approach to religious questions. | ||
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