St.Tikhons' University Review最新文献

{"title":"The older women in the Early Church","authors":"Andrey Posternak","doi":"10.15382/sturii2022104.11-26","DOIUrl":"https://doi.org/10.15382/sturii2022104.11-26","url":null,"abstract":"The article contains the analysis of the term «the older women» (πρεσβύτιδες, presbyterae) in the Early Christian Greek-speaking and Latin traditions. In Eastern communities the older women have been honored since apostolic times for their pious life and advanced age, which brought them closer to the position of church widows. Perhaps the old women and widows in general represented one order of women who received material assistance from the Church, catechized young women, prepared them for baptism. The name of the older women «presbytides» did not become, unlike the concepts of «deaconesses» and «widows», the designation of women’s institutional ministry although there was a tendency to this, as it was evidenced by the controversial 11th canon of the Laodicean Council. In the Early Church women’s ministry was considered as a whole one, but in the areas it was called differently as the min-istry of the older women, widows and deaconesses. That is, it was outside the established terminology, also because it was not closely connected with the liturgical functions of women. It is not completely clear what women’s ministry in Western communities was, since in cases which we are talking about older women («presbyterae»), early medieval Western authors have already definitively confirmed that this was either the wife of a presbyter, or a woman of a strict lifestyle, in fact a religious who watched over the order and cleanliness in the church, as well as baked wafers for Communion. The evolution of wom-en’s ministry in the Church, primarily in its western part, demonstrated the impossibility of its further institutionalization and convergence with liturgical ministry.","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116349663","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Name and the Church: old testament and early christian veneration of God’s name and a. F. Losev’s philosophical onomatology","authors":"Timofey Kryuchkov","doi":"10.15382/sturi202299.76-90","DOIUrl":"https://doi.org/10.15382/sturi202299.76-90","url":null,"abstract":"The article examines the question of the theological origins of the philosophy named after A. F. Losev. The analysis shows that the notions of name as energy and name as cosmos are related to Losev's turning to the Old Testament and early Christian terminological traditions of using the concept of \"Name\" to convey the idea of the divine presence. As a result of accepting the Greek philosophical terminology on the part of the Christian Church, the idea of the divine presence in the created world began to be conveyed through the term of divine energy. A.F. Losev believes that the identification of the name and the signified thing is a sign of pre-philosophical mythological thinking in general. It gives a clue to the mentioned Old Testament tradition of the name divinity. Philosophical secular thinking fundamentally departs from such a religious worldview element. For this reason, philosophical and archaic worldviews can be seen in the two mentioned customs, which have been reflected in the theological terminology. The theological perception of the philosophical categorical system has not resulted in the complete displacement of \"name\" from the Christian theological discourse. The ancient Bible tradition of conveying the idea of the divine presence in the categories of \"name\" and \"glory\" is evident in a number of the holy fathers' works (St. Justin the Philosopher, St. John Chrysostom, St. Isaac of Nineveh). \"Name\" as a term close to the that of \"energy\" is more peculiar to Liturgical texts as A.F. Losev sees it. Losev's idea of God's name as the ontological energetic foundation of the cosmos, usually seen as a borrowing from Neoplatonism, goes back, among other things, to the doctrine of the church as the Body of Christ.","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116467289","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"“The man of heavenly disposition”. Kant’s philosophy of religiion and Jesus of the Gospels","authors":"A. Sudakov","doi":"10.15382/sturi202299.59-75","DOIUrl":"https://doi.org/10.15382/sturi202299.59-75","url":null,"abstract":"The purpose of this article is an analysis of Kant’s view upon the momentous historical phaenomenon of Jesus Christ, his birth, his teachings and his suffering on the cross, in the light of Kant’s ethics and philosophical theology. The German philosopher conceives Jesus’ life as an experience of embodied “archetype of moral perfection”, and accordingly evaluates traditional theological concepts about Jesus with regard to the extent in which they can purely and fully express the underlying ideal of reason. Kant can therefore include the idea of an immaculate birth of a sinless creature, as a practical symbol, into the creed of the religion of reason, although this same idea as a theoretical notion immerses the reason in scholastical speculation. Kant sees the core substance of moral religion as preached by Jesus represented in the commandments of love towards God and our fellowmen. In the specific precepts of the Evangelical morals the philosopher emphasizes the shift of accent in Jesus’ doctrine from the purposiveness of external conduct towards the inner disposition. For a sacrifice of worldly satisfactions for the sake of a pure life Jesus opens a prospect of a prize in heaven: and yet, according to Kant, different from the man who fulfills his duty for duty’s sake. The “steward” from the Gospel parable acts legally, but not morally. Nevertheless is his disposition so widely spread that Kant may identify the path of external churchism with the “broad way”, while the path of good conduct is the “narrow way”; it is however essentially important that, for Kant, for all possible rigor of demands on the “narrow way”, the correct vision of the essential way of God-worship (the disposition of moral religiosity) does not exclude wandering along the “broad way”. Jesus, according to Kant, gives an example through his suffering and his death: suffering serves as a “touchstone” of moral disposition. In the same way as the archetype of holiness has with his holy will overcome his suffering which, for him, was not punishment for a crime, so one following his lead has practical faith in the ideal of perfection, if he is capable of liberating himself from the empirical logic of punishment and remuneration, and obeys the rule of duty in its full extent as an unconditional norm. The image of the Cross becomes thus apparent in the focus point of Kantian moral religion, just as it stays in the focus point of early Protestant piety. There remains merely a question about what happened after the Cross.","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134373004","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Crises and stages in the ministry and life of a priest","authors":"N. Emelyanov","doi":"10.15382/sturi202299.30-56","DOIUrl":"https://doi.org/10.15382/sturi202299.30-56","url":null,"abstract":"In this paper, we reconsider the ways to understand the ministry and life of a priest, based on empirical evidence. We propose supplement the understanding that sees it as a normative way of exercising the priesthood as unaltered throughout life with an approach to priesthood as changing over time and therefore going through a number of significantly different stages that involve specific conditions to proceed to the next one. In contrast to the normative image of a priest in pastoral theology, empirical evidence suggests that the ministry and life of a priest are constituted by a series of different stages -- from accepting the priesthood after ordination to aging and the leaving at the end of life. The concept of pastoral temptation used by pastoral theology can be contrasted with the concept of developmental crisis. The latter can lead to mistakes and temptations, up to the abandonment of the priesthood, but in case of productive comprehension leads to the passage to a new stage of ministry.A developmental crisis is a passage from one stage of ministry to the other, which is characterized by following: 1) it brings to collision with something fundamentally new, which arises from the accumulated positive experience but finds the priest unprepared; 2) it is potentially dangerous, 3) it ends up with a breakdown or passage to a new stage, 4) it is never repeated afterwards, e.g. during the passage to a new stage.Pastoral temptation is always a situational distortion of ministry. This implies: 1) the danger of distortion of the ministry as a whole, up to its collapse and loss of the priesthood; 2) potential threat throughout the entire period of the priest's ministry, temptation can come back regardless of the accumulated experience, 3) possibility of a developmental crisis.If temptations must be avoided, although this is not always possible, if they are external, then passages are not only inevitable, but directly necessary for the spiritual growth of the priest and and help acquire the fullness of pastoral experience.The passage to the next stage is not always accompanied or is a reaction to a crisis, understood as a pastoral temptation or a life catastrophe. On the contrary, it can be interpreted not as one-time, but as an extended period of accumulation of pastoral experience that occurs at every stage of the ministry and life of a priest.In the paper, we provide a primary description of the main developmental crises and stages in the ministry and life of a priest: the acceptance of the priesthood, pastoral development, an active priest, a mature priest, an experienced priest, aging and leaving”. Each stage corresponds to the corresponding group of steps of the \"Ladder\" by St. John Climacus. Situations in which the crisis component of the passagts appears, and various types of reaction to them are analyzed.Criticism of the psychological understanding of the ministry and life of a priest is offered. Including criticized the concept of \"pastoral ","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"415 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115995160","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Problems of the legal and financial situation of the Orthodox parish clergy in the South of Russia after the February Revolution of 1917","authors":"Yu. A. Biryukova","doi":"10.15382/sturii2022104.95-107","DOIUrl":"https://doi.org/10.15382/sturii2022104.95-107","url":null,"abstract":"The article examines the problem of the status of the clergy of the southern dioceses of Russia, traces its change in connection with the revolutionary events of 1917, transformations in the field of state-church relations and changes in public consciousness. The forms in which the attitude of the laity to the clergy was expressed and the factors by which it was determined are considered. The main sources for the analysis were the materials of the public-church discussion of the problem of the situation and material support of the clergy of the periodical press. The materials of the congresses of the clergy and laity and the records of the Provisional Supreme Church Administration in the South of Russia are also involved. The author comes to the conclusion that the most important component of the reforms of this period was the inclusion of laypeople in the church administration bodies of different levels, in the solution of all categories of issues — managerial, legal and financial, which occurred at the initiative of the clergy as a whole. However, the economic dependence of the clergy on the laity, who often fell under the influence of secular authorities, against the background of the growth of individualistic sentiments, the fading of the communal spirit and the rapid flowering of the people, further aggravated the situation of the clergy, who saw a way out of the situation in a radical change in the system of material support for pastoral activities. They outlined some programs for overcoming the crisis.","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127911264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Stratification of the russian landed nobility in the middle — second half of the 18th century","authors":"A. Feofanov","doi":"10.15382/sturii2022104.38-48","DOIUrl":"https://doi.org/10.15382/sturii2022104.38-48","url":null,"abstract":"The study is based on the materials preserved in Fund 16 of the Russian State Archive of Ancient Acts (RGADA). They indicate the age, property status (number of serf”s souls), geographical location of their estates (in which county were the estates) and the place where they were assigned for service (army, guards, navy, etc.) or in an educational institution. A total of 8,762 noblemen were reckoned. The overwhelming majority of landlords had possessions in only one county. The median value of soul-ownership of all the nobles was 14 souls, for the landlords – 23 souls. More than 20 percent of the nobility had no peasants in their ownership. Landlords (who had over 100 souls) accounted for slightly more than 12 percent of all noblemen and about 16 percent of serf-owners alone. Of all the landlords, less than 1 percent were the descendants of the Duma officials of the Tzardom of Russia. Exactly half of them had the title of kniaz (prince), almost 60 percent were the children of military and civilian generals. They were very rich landlords, 92 percent had more than 500 souls, more than 78 percent owned more than 1,000 souls. Representatives of the titled nobility, namely, princes, numbered a little more than 2 percent of the total mass of landlords. A quarter of them belonged to the large landed gentry. In general, large landlords accounted for 2.5 percent of the total number of nobles, a third part of them were the descendants of the Duma officials. Magnates who owned a thousand souls or more made up just over 1 percent of the total mass of nobles, of which the descendants of Duma officials made up almost 60 percent. The future generals of the undergraduates of 1743–1750 were less than 3 percent, half of them came from families of landowners who owned less than a hundred souls. Of the children of generals (the first three ranks) almost 90 percent may be considered as large landlords, the owners of more than 1 thousand souls were 72 percent. At the same time, of the descendants of non-aristocratic nobles – sons of generals (of the first three ranks), the owners of more than a thousand souls were only 42 percent. These figures clearly show the conjugation of having large quantities of serfs and gentility. To be of noble origin was even more important than to have a rank of a general.","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116849110","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The siege of Dalmatovsky monastery during the peasant unrest of 1842","authors":"I. Menshchikov, Timofei Pavlutckikh","doi":"10.15382/sturii2022104.49-63","DOIUrl":"https://doi.org/10.15382/sturii2022104.49-63","url":null,"abstract":"The article deals the peasant unrest of 1842–1843, known as the potato riots. The epicenter of the riots of 1842 was in the Trans-Ural uezdes (districts) of the Perm Governorate (Kamyshlovsky and Shadrinsky). The peasants seized the volost boards and churches, demanded from the rural authorities and the clergy to issue them a \"sales charter\", according to which they were transferred to serfs. Fearing the anger of the crowd, several country authorities fled to the Dalmatov Dormition Monastery to find refuge outside its walls. However, peasants from the surrounding villages began to gather in the town of Dalmatovo, they captured the Dalmatian volost head and the clerk and demanded that they be given a \"sales charter\" under the threat of torture. At this time, the treasurer of the monastery, Hieromonk Nicholas, ordered the gates of the monastery to be locked and threatened the rebels that he would fire a cannon. Then, as part of a religious procession, he proceeded to the volost administration house and freed the captive country authorities. After that, he, not meeting resistance, returned with them to the monastery. These events were portrayed by some Soviet historians, such as Nicolay Druzhinin, Sergey Tokarev, as a heroic siege of the Dalmatov monastery. However, an analysis of archived and published sources demonstrates that there was no siege in fact, the peasants were not going to seize the monastery and did not interfere with the movement from it, and the firing from the monastery was carried out with blank charges. When the military detachments arrived the next day, most of the peasants fled, several dozen were arrested without resistance and put on trial. Thus, we are dealing with a historiographical myth based on soviet ideology and an uncritical attitude towards the sources and works of other historians.","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"94 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121960788","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Archpriest Ioann Vostorgov and the development of hagiography in Siberia in the early 20th century (using the materials of celebration on the occasion of the canonisation of Ioann (Maksimovich), metropolitan of Tobolsk)","authors":"N. Chernyshova","doi":"10.15382/sturii2022104.64-76","DOIUrl":"https://doi.org/10.15382/sturii2022104.64-76","url":null,"abstract":"The article examines the hypothesis on a possible participation of Archpriest Ioann Vostorgov, famous missionary, preacher, journalist and publicist, new martyr, in creating the project \"Siberian Patericon\", which is a collection of Siberian saints’ biographies appeared in Omsk at the early XX century. This possibility is associated with the events of the solemn canonization of Metropolitan of Tobolsk and All Siberia Ioann Maksimovich (1916). The analysis of sermons delivered during the celebrations and other publicistic works of the Archpriest, diary entries, as well as the presence in the missionary's library of unique hagiographic works published in Siberia, made it possible to reconstruct I. Vostorgov's views on the significance and growth of venerating saints in Russia at the early XX century, reveal special attention of Archpriest to the exploits of the Holy Russia Siberian constituent. Ioann Vostorgov emphasized that holiness manifestation in the region was closely related to the missionary activities of the Siberian clergy; noted that missionary work was an important aspect of the asceticism of the Siberian hierarchs. Moreover, the missionary viewed the preaching of Christianity as a historical mission of the Russian people perceived by them in baptism. He confirmed that preaching by Siberian missionaries clearly demonstrated this side of the historical task of the Russian people. The Archpriest considered St. Ioann canonization significance as a continuation of the canonization process, the Synodal period of the Orthodoxy history in Russia, namely, as a guarantee of these saint help in the conditions of coming trials and challenges facing Russia.Tobolsk celebrations turned out to be a convenient platform for all-Siberian discussion of the patericon. St. Ioann sermons included both historiosophical discourses on the Orthodoxy role in forming the peculiarities of Russian history, and formulated tasks of the of hagiography development taking into account developing events. Unpublished \"Notes related to the trip to Siberia\" by the Archpriest made him during Tobolsk celebrations found lists of Siberian saints including a significant group of missionaries, an aphoristic formulation of the missionary feat - \"missionary is being driven primarily by holiness\" - and, possibly, mentioning the \"Siberian patericon\".","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125761050","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Epistle of Pope Sixtus (Xistus) III to Proclus, archbishop of Constantinople","authors":"A. Anashkin","doi":"10.15382/sturii2022104.135-144","DOIUrl":"https://doi.org/10.15382/sturii2022104.135-144","url":null,"abstract":"This work includes a translation from Latin of the epistle of Pope Sixtus (Xistus) III to Archbishop Proclus of Constantinople (437), as well as an introductory article and historical and philological commentaries. There is an information about the author and the addressee of the epistle at the beginning of the article; then its analysis is given. The epistle sheds light on the relationships between the Roman See and the See of Constantinople and the See of Thessalonica in the 430s, and also provides a better understanding of the role of the Vicariate of Thessalonica in its relationship with the Churches of Rome and Constantinople. The text was probably written as a reaction to the appeal of the Illyrian bishops to the see of Constantinople, bypassing Anastasius of Thessalonica. Turning to Proclus, Sixtus defends the jurisdictional rights of the Archbishop of Thessalonica as papal vicar in Illyricum. At the same time, Illyricum is considered by Sixtus as a region subordinate to the See of Thessalonica, as the Pope stated in his other letters. The work emphasizes the connection of the epistle with other letters of Pope Sixtus (among them Si quantum, Gratulari potius and Doctor gentium). Sixtus reminds Proclus about an incident with bishop Idduas of Smyrna as well as about his support for the judgment of the Primate of Constantinople. It seems that by this Sixtus hoped to induce Proclus to act similarly in such situations when the Illyrian bishops could turn to Constantinople looking for its support. Sixtus calls on Proclus to support Anastasius in his rights and not to accept the bishops of his region without official letters (formatae).","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"470 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133909101","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Personal files of clergymen in diocesan repositories as a source on the history of the Russian Orthodox Church in the middle — second half of the 20th century (using materials of Smolensk diocesan administration)","authors":"I. Burdukov","doi":"10.15382/sturii2022104.122-131","DOIUrl":"https://doi.org/10.15382/sturii2022104.122-131","url":null,"abstract":"This article is devoted to the study of one of the least studied groups of historical sources - the personal files of clergy. The archive of the Smolensk diocesan administration was used as a representative material. Based on the causal method, it was possible to consider a number of personal affairs of clergymen and, on their basis, identify those thematic blocks, the study of which contributes to a fuller and deeper immersion in the historical realities of the existence of the Russian Orthodox Church through the prism of the life and work of the clergy. The documents of the diocesan archives are able to shed light on certain circumstances of the life of a clergyman of the Soviet period and see his true portrait thanks to the testimonies that have been preserved in personal files - service records, autobiographies, complaints, clippings from periodicals, etc. The determining factor in the objectivity of consideration of this kind of documents involves the use of an integrated approach that can fill those gaps that are inevitable in office work. In this regard, when studying the personal files of clergymen of the Soviet period, it is necessary to take into account the factor of verification of the information contained in them due to political realities and the subjectivity of decisions of one bishop or another, or employees of the diocesan administration. This work does not claim to be exhausted. On the contrary, this attempt at research is aimed, firstly, at drawing attention to the problem of the lack of knowledge of the designated kind of sources. Secondly, it seems important to pay attention to the safety and accessibility for researchers of diocesan archives. The latter requires special attention, and the fate of a significant layer of history not only of the Church, its ministers, but also of our state depends on the resolution of these issues.","PeriodicalId":170812,"journal":{"name":"St.Tikhons' University Review","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123470538","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}