THE HOLY TRINITY OF HRYGORIY SKOVORODA

Abstract

The article is devoted to the study of a problem, which has not yet been noticed for the one that deserves in-depth study that is divergences between Н. Skovoroda and the Christian Church in the sense of The Holy Trinity. To reproduce the whole context of problems in this article, some phases, paradoxes and features of formation of the relevant church dogma were traced the attention is drawn to the fact, that the doctrine of the Trinity of God contained in the Christian Scriptures (The Bible) is implicit and received a conceptual explication in patristic and in the decisions of the Ecumenical Councils. The trinary God was established in Christianity when, after the centennial discussions, the church recognized Jesus Christ as God. The opinion, that the church-Christian doctrine is based on theism and The Skovoroda's doctrine on pantheism is manifested. The former one is based on the transcendent God, and the latter one on the immanentization of transcendence, the church divides by the nature of the Creator and the Creation, but Skovoroda brings them together. This fundamental difference in metaphysical and theological positions of parties is seen as a factor that creates significant differences in theology, Christology and triadology. Skovoroda’s God is the God of mystics. According to the experience of the philosopher, He is not only outside the world and person, but also inside them, holding them together. This theological immanence determines the Christological one. Skovoroda’s universal Christ (was taken separately from the Jesus-man) is the God's presence, or God's truth of the Man in man. The church teaches about only one Son of God and Skovoroda about the potential ability to God’s adoption and the transformation of each person into Christ, and therefore about "Holy Family," whose representatives are (Moses, Elijah, etc.) realized this potential to Jesus. The author finds the keys to Skovoroda’s triadology primarily in the catechism of the philosopher (in the "Initial Door…") and his last dialogue (in "The Serpent Flood"). According to the conclusions of the study, Skovoroda’s God was not the orthodox God-Trinary God of Christians, but, obviously, “the One true God” (John 17: 3) of Jesus Christ himself. Therefore, made consistent with faith in this God Trinary God, which sometimes doubles as a semi-hidden "internal one", based on pantheism and non-canonical Christology, and the "upper one", which is terminologically similar to the triadology of Nikeo of Constantinople’s symbol of faith.