Pierre‘o Teilhard‘o de Chardino idėjų recepcija Lietuvoje: Brazauskų mokykla (1975–1993)

ENDespite the fact that during the Soviet period the Catholic community of Lithuania was predominantly in a defensive position, there was no shortage of intellectuals who sought new forms and ways of expressing Catholicism that would befit the modern times. Among them were Juozas and Anelė Brazauskas, representatives of Kaunas intelligentsia and members of the Ateitis (Future) Catholic Federation. From 1959/60 up until 1993, their home attracted young people in search of the meaning of life with whom Juozas and Anelė discussed philosophy, theology, and psychology. In the article, the entirety of their work with young people and priests is referred to as the Brazauskas School. From 1975, the highlight of their activity was dispersion of Pierre Teilhard de Chardin’s ideas. At the same time, the gatherings of young people evolved into a permanent yet regularly renewing discussion group. Special attention was paid to the education of a new generation of priests who would be open to changes in the Church. This activity was carried out by nurturing the vocation to priesthood of the members of the discussion group, by working with the students of the theological seminary, and by providing priests with the literature that Anelė and Juozas Brazauskas translated themselves. The Jesuits were particularly receptive to the ideas of Catholic renewal. However, the reception of Teilhard’s ideas was aggravated by conservative Catholic and Soviet interpretations of Teilhardism. As introduced in the books translated by Juozas and Anelė Brazauskas and in the discussions, Teilhard perceives reality as an organic evolving whole the immanent cause of which is God. Evolution (cosmogenesis, biogenesis, and noogenesis) develops in the direction of the formation of ever more holistic systems and consolidation of the mental rudiment and spiritual factor.God is understood as supreme consciousness referred to as the Omega Point and identified with Jesus Christ that becomes a personal centre of the Universe through personification. It is a transcendental purpose of incomplete existence and an internal power stimulating the growing complexity of material structures. The Brazauskas School distinguished itself by its attention to the traditions of the Ateitis, by a modern approach to teaching, by its elitist nature, and its orientation towards preparation for working in independent Lithuania. Its activities involved about 50 individuals, among whom there were promising higher-form pupils, students, intellectual graduates, and even young researchers who aimed at understanding and not only at believing. The Brazauskas succeeded in instilling respect to Teilhard and trust in his ideas into their disciples, although the individual level of internalisation of these ideas varied. There can be no doubt that the majority of the active members of the group accepted the key postulates of Teilhard’s philosophy: Christian evolutionism and the notion of active Catholicism. [From the publication]