Hellenic Theology of the Formation of the Late Cassics

This article continues a series of author's publications on the evolution of the theology of the Hellenic religion. The subject of the article is the theology of the period of formation of the culture of the late classics (first floor. IV century BC). It is shown that at this time the theater (drama, tragedy) ceased to be “objectified theology”, and the comprehension of the Hellenic religion became the task of philosophical consciousness, the subject of rational conceptual thinking. It was in the era of the late classics that the purposeful construction of an abstract-conceptual model of the sacred world began. The possibility of such a construction is generated by the fact that it is currently that the process of thinking as a system of interaction of operands (sensory images, their fragments and combinations, abstractions, idealizations, etc.) and operations on them from two-level becomes multilevel. It becomes possible to replace a real object with its abstract model, to study the regularities of the object through the identification of stable relationships between the properties of such a model. Theology is also transformed in such conditions. There is a growing need to replace the mythological (visual-figurative) model of the sacred world with an abstract-conceptual model of it. It was in the era of the late classics that the purposeful construction of an abstract-conceptual model of the sacred world began. This profound religious transformation will culminate in the birth of the world's monotheistic de-ethnized religions - Christianity, Islam, as well as the Hellenization of Judaism. Socrates and Plato are at the origins of such a cognitive transition from visual-figurative to abstract-conceptual modeling of the sacred world, who creates a new form of theology based on the doctrine of ideas - “transcendental mythology”. It is aimed at creative search and logical substantiation of new basic principles (monotheism, transcendence, creative activity, inner perfection, etc.) and semantic images of the abstract model of the sacred world. In a few centuries they will become the ideological framework of the theologies of Christianity and Islam.