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    Foundations of Christian Culture
    Foundations of Christian Culture
    Foundations of Christian Culture
    Ebook67 pages1 hour

    Foundations of Christian Culture

    By Ivan Ilyin

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    There was a time when society was inspired by Christian principles. Art, government, society emulated, as much as possible, the search for perfection dictated by the call to virtue. Ultimately, the twentieth century's many disasters and Christendom's failure to stop revolution and world war have discredited Christianity itself in the eyes of many.
    Nevertheless, I am convinced that only Christianity can revitalize a culture that has lost most of its connection with beauty and that glorifies banality, variety, and diversity as ends in themselves. However, this would not be a retread of historical Christendom, but a new vision, predicated on the new realities of an increasingly Neo-pagan and Transhumanist West. According to Ivan Ilyin,
    "The Gospel teaches not flight from the world, but the Christianization of the world. Thus, the sciences, the arts, politics, and the social order can all be those spiritual hands with which the Christian takes the world. And the calling of a Christian is not to chop off those hands, but to imbue their work and toil with the living spirit of Christ. Christianity has a great calling, which many do not ever realize. This purpose can be defined as the creation of a Christian culture."
    This book is Ivan Ilyin's spiritual and practical handbook at creating Christian culture in an increasingly post-Christian world. Translated by Nicholas Kotar

    LanguageEnglish
    PublisherWaystone Press
    Release dateAug 6, 2019
    ISBN9781732087385
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      Book preview

      Foundations of Christian Culture - Ivan Ilyin

      Kotar

      1

      The Crisis of Contemporary Culture

      Everything that has occurred in the twentieth century, and continues today, is proof of the fact that Christianity in the world is suffering a serious religious crisis. Massive swathes of the population have lost their living faith and have left the Christian church. But, having left it, many have not remained indifferent to it. Many have become antagonistic, judgmental, and estranged from it. For some, the antagonism is passive and cold. But others organize a willful battle against it, though still adhering to the rules of war. Still others have a fanatical hatred toward Christianity, and sometimes this spills over into outright persecution.

      However, the difference between all three is not profound, nor is it foundational. Taken together, they are a unified font of mutual agreement, empathy, and even support, whether open or secret.

      Thus, within the limits of what was formerly Christendom (we leave aside other religions such as Buddhism, Islam, Hinduism, etc.), there is a wide anti-Christian front that has tried to create an un-Christian and anti-Christian culture. This phenomenon is not a new one. The twentieth century, following in the footsteps of the nineteenth, only manifests a process that has been dormant, but developing, for centuries. The process of separation of culture from faith, religion, and the Church began a long time ago. It has been going on for several centuries. In Europe and America, secular culture and secularization itself can trace their beginnings all the way to the Renaissance.

      During the first thousand and a half years after the birth of Christ, the situation was radically different. There could be many reasons for this. Possibly, people in general were more trusting, their spiritual makeup less complex and variegated, more instinctive, even irrational; therefore, more modest and spiritually careful. Perhaps the divine origin of the revelation of the Gospel was more immediately apparent, more vividly and profoundly experienced. Perhaps man did not yet feel himself to be a master of nature, but one subjected to its whims. Or maybe life on earth was more chaotic and more fraught. However it may be, it was during this time period that people in general (in Christendom, I repeat) considered religion to be the center of their life, its most important, or possibly even exclusive, source of existence and meaning.

      For the last four centuries, and especially during the eighteenth and nineteenth centuries, all this radically changed. I am not at liberty to follow the complete historical process here—that is a difficult and detailed endeavor worthy of its own proper treatment. Even the end of the Middle Ages contained within itself the forerunners and the beginnings of these changes. And we are the ones having to reap what they sowed.

      European culture of the 19th century was in essence already secular and de-sacralized. Science, art, law, agriculture, worldview, cosmology—all of these were thoroughly secularized. The culture of our own time continues this separation from Christianity, but not only from Christianity. Contemporary culture is losing its religious spirit, its meaning, and its beauty. It has not turned to any new religion, nor has it even started to seek anything of the sort. ¹ Having separated from Christianity, it has gone into an a-religious, godless wasteland. Mankind has not only ceased to contemplate, develop, and preserve the experience of the Christian church, but it has brought fruit to no other religious experience at all. It has left Christianity, but wanders the wasteland aimlessly.

      Beginning with the French Enlightenment (and the Revolution it spawned), the history of the nineteenth century is one of many attempts to build a spiritually rich culture outside religious prejudices and without any unnecessary hypotheses concerning metaphysics and the soul. Slowly, a faithless culture arose, one devoid of faith, God, Christ, and the Gospels. And the Church gradually found itself in the position of having to grapple with this independent new culture.

      What ended up happening was a formation of a world-vision that was completely separate from a vision of God. Positive science made huge leaps; those leaps led to ever increasing practical and technical improvements, leading even to social revolutions. All this, taken together, has so changed the makeup, striving, taste, and needs of the human soul, that the Christian church with its natural conservatism in teaching (dogmas!), organization (canon law!), and prayer (ritualism!) did not find enough creative initiative and flexibility within itself to preserve its previous authoritative position in questions of human knowledge and activity, in questions of cultural theory and practice.

      As a result, modern man has continued to travel ever further away from the eternal truth of Christianity. We have lost our ability to contemplate these truths, we have habituated ourselves to live without them. And so, we have degenerated intellectually and morally, plunging ever closer to a complete culture crisis, unheard-of in the history of mankind.

      This is what modern man seeks:

      1) First, materialist science. This science bases its success on how much it furthers its truths from the hypothesis of God,

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