THE TWILIGHT OF “NEO-PATRISTICS” AND THE PROJECT OF “POST-NEO-PATRISTICS”

Abstract

The purpose of the article is to study the evolution of modern Orthodox theology from neo-patristic to post-neopatristic. A sign of the latter is the transition of Orthodox theology in the early twenty-first century to polymethodology, which overcomes the conservatism and isolationism of the neo-patristic theology of the twentieth century. The methodological foundations of the study are a combination of four trends in neo-patristic theology: neo- Chalcedonianism, neo-Palamism, neo-patristic existentialism, and modern liturgical theology. Within the framework of postnepatristicism, in turn, a polymethodological pluralism is being formed, in which each of the existing theological languages claims to interpret a single doctrine. Scientific novelty. The beginning of the twenty-first century was marked by the emergence of modern Orthodox post-Neopatristic theology, whose representatives require study. The little-studied modern theological thought overcomes the conservatism and isolationism of the neo-patristic theology of the twentieth century. Its most prominent representatives, including in the Ukrainian context, demonstrate ecumenical openness to other traditions and creatively use the best practices of Western theologians and philosophers. Conclusions. The article examines the evolution of modern Orthodox theology from neo-patristic to post-neo-patristic. It has been found that a significant number of contemporary Orthodox theologians (D. Hart, K. Govorun, P. Kalaitzidis, I. Manouzakis, A. Papanikolaou, O. Filonenko) abandon the principles of neo-patristic theology and begin to work as representatives of post-neo-patristic theology. They demonstrate an ecumenical openness to other Christian traditions and come closer to the achievements of contemporary Western theologians. It is also noteworthy that the use of patristic sources is becoming more creative, theologians are going beyond the narrow limits of research on "apophatic theology" or the (neo)Palamite distinction between "essence" and energies and turning to other horizons of patristic thought. In addition, contemporary Orthodox theologians are engaging with the achievements of philosophy in a more diverse and profound way. Thus, at the intersection of theological and philosophical trends, projects, and movements of the early twenty-first century, theologies have emerged that demonstrate a special creative diversity of theological searches and discoveries of contemporary thinkers.