St. Tikhons' University Review最新文献

{"title":"The view of the Catholic Church of the Viceroyalty of Peru on indigenous funeral rites","authors":"E. Novoselova","doi":"10.15382/sturii2023112.35-45","DOIUrl":"https://doi.org/10.15382/sturii2023112.35-45","url":null,"abstract":"The article analyzes the Church's position on the funeral rites that were practiced by the Peruvian Indigenous in the early colonial period. First, the author presents a brief description of the Andean funeral rite, most of the elements of which (the presence of extensive accompanying gifts, burial with subsequent access to the body for ritual purposes, etc.) directly contradicted the Christian doctrine and practice. The author distinguishes between two types of sources — reflecting the theoretical position and revealing its practical implementation. The theoretical provisions are reflected primarily in the materials of the first three Lima church councils, which were convened in 1551-52, 1567-68 and 1582-88. The practical implementation of these provisions is most clearly traced by the materials of the processes for the extirpation of idolatry among the Indigenous people, the peak of which fell on the XVII century. Most of these documents originate from the Archdiocese of Lima. The analysis of these sources shows that the following practices caused the greatest condemnation on the part of the Church: burials of the deceased outside church cemeteries and burials together with accompanying gifts (drinks, food, clothes, etc.). In addition, it can be stated that there are no significant discrepancies between the theory and practice in relation of the Church to Indigenous funeral rites, with the exception of that the burning of ancestral mummies, which has become a common practice, was not prescribed by the documentation of the Lima councils. In conclusion, the author concludes that the efforts of the Church to eradicate traditional rituals were partially successful, and some elements of the traditional Andean funeral rite were replaced by Christian ones.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126213423","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 main trends in the study of orthodoxy in the academic periodicals of the Ukrainian SSR of the second half of the 1980s","authors":"Ruslan Savchuk","doi":"10.15382/sturi2023107.117-138","DOIUrl":"https://doi.org/10.15382/sturi2023107.117-138","url":null,"abstract":"The present research focuses on the analysis of the main trends and approaches to understanding the role of Orthodoxy in the historical past, state and public life, which developed and were formed by the scientific and public intelligentsia of the Ukrainian SSR in the second half of the 1980s. It was during this period that those approaches to understanding the role of the Church and religion in the life of the country were formed, which later found its embodiment in the state policy and public rhetoric of independent Ukraine. Modern historiography emphasizes the need for a comprehensive analysis of the Soviet religious narrative, identifying internal factors of Soviet society that determine the direction and nature of secular trends of the late Soviet period. However, the number of specific case studies of the Ukrainian late Soviet narrative is very limited. The present work is intended to fill a historiographical gap in this context. Based on the analysis, it was found out that the understanding of the role of Orthodoxy in public life among the late Soviet scientific and public intelligentsia of the Ukrainian SSR was characterized by an interweaving of complex and contradictory trends. On the one hand, it was characteristic of a rather strong desire to preserve atheistic ideological narratives when considering church-historical and religious studies issues. On the other hand, there is a clear tendency to a critical understanding of atheistic ideology, which, however, very rarely went beyond the protection and protection of \"true\" Marxism-Leninism. Based on the materials of scientific and popular science periodicals, the process of ideological registration of atheists-religious scholars as the advanced intelligentsia is traced. The increased interest in national issues in church history and culture was combined with the use of old methodological tools in relation to religion. Church periodicals were characterized by the significant influence of the historical features of the perestroika era on the worldview of the clergy and church authors.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130055711","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 emergence of the term \"neoplatonism\" and the historiographical clichés which it generates","authors":"R. Soloviev","doi":"10.15382/sturi2023106.69-88","DOIUrl":"https://doi.org/10.15382/sturi2023106.69-88","url":null,"abstract":"The article traces the history of the division of Platonic tradition into Middle and New Platonism, as well as the origin and usage of the term \"Neoplatonism\". The division of Platonism into the periods of Ancient Academy, Middle Platonism and New Platonism, which had been useful in the past, nowadays hinders the formation of a reliable historical view, as it turns out to be not strict at all for such authors as Longinus, Chalcidius, Numenius, Amelius and Porphyry, and also creates an impression of the closed nature of the mentioned periods in both diachronic and synchronic dimensions. The term \"Neoplatonism\" was introduced in German historiography by J. Brucker and initially conveyed a sharply negative assessment. The distaste for a specific type of philosophizing led Brucker's followers to make a clear distinction between the original Platonism and the subsequent 'distortions'. An analysis of Brucker's use of the term shows its biased character, distorting the representation of late Platonism and creating a strain according to which the terminological break represents a valid break in late Antique Platonism. This approach has caused among scholars a marginalization of Neoplatonism, presented as a self-sufficient and closed school, impervious to the influence of other philosophical schools, including Christianity (an approach shared by H. Dörrie, L. Brisson, A. Segon, Ph. Offmann and C. de Vogel). The author has identified the reasons of the pejorative attitude to the late Platonists in the science of XVIIIth – first half of XXth centuries, which did not take into account the self-perception of Platonists and their method of treatment of philosophical material, and also analyses modern attempts to reassess the established classification (L. Katana, L. Gerson, T. Rodriguez). The examples of interschool interaction (Celsus, Numenius, St. Justin, Amelius and Porphyry) given in the article not only in diachronic, but also in synchronic aspect, have allowed us to question the necessity of retaining the term \"Neoplatonism\", as well as the cliché about the closedness of the Roman Neoplatonic school of the third century.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"96 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121998445","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":"Molecularity and ‘Sobornost’ on the way to church unity: archpriest Sergey Bulgakov’s theological controversy on the question of eucharistic communion with the non-orthodox","authors":"Julia Antipina","doi":"10.15382/sturi2023106.44-65","DOIUrl":"https://doi.org/10.15382/sturi2023106.44-65","url":null,"abstract":"The article examines the theological content of the controversy that unfolded between the leaders of the Fellowship of St. Alban and St. Sergius in connection with the proposal of Archpriest Sergiy Bulgakov on the \"partial intercommunion\" – the Eucharistic communion of Anglicans and Orthodox, members of the Fellowship of St. Alban and St. Sergius. The Fellowship was founded at the second Anglo-Orthodox Congress in St. Albans in 1928. Bulgakov put forward a proposal for communion at one of the annual conferences of the Fellowship in 1933, i.e. after five years of its existence. According to Bulgakov, partial intercommunion could not replace the whole reunion of churches, but could serve as its beginning. Bulgakov's proposal for communion caused a heated discussion that lasted for three years. Opinions were divided on both the Anglican and Orthodox sides. The discussion was preserved on the pages of the Journal of the Fellowship and in the confidential correspondence of the members of the Executive Committee and the Paris Group, which was conducted in English. The main exponents of the opposite positions were Archpriest Sergey Bulgakov and Archpriest George Florovsky. At the heart of these disagreements was a different idea of the nature of the Church. Both sides assumed that the Church is one and catholic (\"sobornaya\"), but they understood the content of these concepts differently. In Florovsky's understanding, \"sobornost\" should have a dogmatic basis, while Bulgakov believed that \"sobornost\" has a mysterious-charismatic basis. In practical terms, the discussion turned around two possible ways of the ecumenical movement and their combination: the \"diplomatic\" method of reunification and the \"molecular\" action. The translation of several documents from the correspondence of the members of the Executive Committee of the Fellowship and the Paris Group is published as an appendix for the first time: a confidential note by A.F. Dobbie-Bateman to the members of the Executive Committee, letters from A.V. Kartashev and Archpriest George Florovsky, as well as a letter from N. Zernov, which outlines the discussion of Bulgakov's project at a meeting of the Brotherhood of Saint Sophia on October 29, 1933 in Paris.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129695254","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 role of religion in the explanation of the “Russian marriage paradox”: the relational competence hypothesis using the example of spouses who identify themselves as orthodox","authors":"Ivan Pavlyutkin, Mariia Goleva","doi":"10.15382/sturi2023106.107-133","DOIUrl":"https://doi.org/10.15382/sturi2023106.107-133","url":null,"abstract":"The article represents a hypothesis about the interrelation between religion and the \"Russian marriage paradox\", which consists of simultaneously high levels of marriage and divorce rates as well as a significant proportion of marriages with a short duration. In contrast to the arguments about the \"value shifts\" and \"weak institutions\" used today in sociology and demography to explain the transformation of attitudes towards marriage, we propose a hypothesis about the significance of religious ethics - a source of competencies that contribute to the sustainability of married life. Our assumption is that due to the so-called “forced secularization” and detraditionalization of family life in post-Soviet Russia a radical disengagement took place between the normative side of marriage, and the relational side of marriage, which is responsible for manifestations of reciprocity and community in family life. One of the manifestations of this relational ethics, formulated in the social sciences, is associated with the importance of detachment from “Self” in marriage in favor of the “We”, which reflects the Christian ideas of humility, forgiveness, self-sacrifice in the family and promotes marital reciprocity. Studies of recent decades show that the relationship between individual measures of religiosity and family well-being is not linear, but is mediated by the manifestation of virtues in marriage. Based on data from a survey of married Russians who identify themselves as Orthodox (N = 583), we test the assumption that the importance of detachment from “I” in marriage will increase with the rise in the frequency of attendance of religious services and the marriage duration. The theoretical arguments of the hypothesis indicate the significant role of relational competencies responsible for the interconnection between the value of marriage and marriage sustainability. On the one hand, we show that the higher is the duration of marriage and the frequency of attending religious services, the higher is the value of detachment from the “Self”. On the other hand, the relationship between these measures is rather weak. As the conclusion, the explanation for the \"Russian marriage paradox\" could be related to the \"relational poverty\" of young people entering into marriage.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129548454","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":"Disputes on women’s deaconate in the Church of England","authors":"Artem Kokosh","doi":"10.15382/sturi2023106.25-43","DOIUrl":"https://doi.org/10.15382/sturi2023106.25-43","url":null,"abstract":"In the history of the Anglican Church the top-ranked issue of the second half of the 20th century and the beginning of the 21st century was disputes on women’s priesthood. As a result of these debates, the Anglican Church began to ordain women as deacons, then as priests, and finally as bishops. In Orthodox view, it was the radical change of the doctrine and the deviation from the apostolic tradition, though at the beginning of the 20th century the Anglican Church was considered as one of the closest churches to Orthodoxy. The first critical step in the direction of women’s priesthood was the opening the diaconate to women. Both in Russian and Western theological science little attention has been devoted to the analysis of this first step, since historically the hottest theological discussion was on the issue of women’s priesthood and women’s episcopate. However, the decision on women’s diaconate was very important since it actually opened the way for all subsequent decisions on women’s priesthood in the Anglican Church. This article offers an analysis of the historical processes and theological discussions that brought the Church of England to the appearance of deaconesses and then women deacons. The article considers the revival of sisterhoods and monastic communities in the Church of England in the middle of the 19th century, the initiative to revive the rank of deaconesses in 1862 and subsequent official decision of the 1920 Lambeth Conference, as well as the relevant reports of the Commissions of 1897, 1908, 1919 and 1935. Then we analyze the discussions about the functions of the deaconess, as well as additional factors that influenced the decision to allow women to be ordained as deacons. One of these factors was the general crisis of the diaconal ministry and the desire to strengthen the role of the laity in the life of the Anglican Church. As a result, the 1968 Lambeth Conference opened diaconate to all laymen remaining in secular occupations (both men and women). The Church of England turned out to be one of the most conservative churches in the Anglican Communion – it introduced women's diaconate almost 20 years later, in 1987. Conservative groups were concerned that this decision would put the Church of England on a \"slippery slope\" towards women's priesthood and women's episcopate. Subsequent history proved that these fears were completely justified.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125296843","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 naming of God: apophatic and antinomic approaches","authors":"Danil Goryachev","doi":"10.15382/sturi2023106.9-24","DOIUrl":"https://doi.org/10.15382/sturi2023106.9-24","url":null,"abstract":"The article explores the issues of the naming of God: is it possible to name God, how the name and the Named are connected, does God have his own name, is the formula \"the name of God is God\" acceptable for the Christian worldview? The answers to these questions are given in the article using two methods: apophatic and antinomic. The objectives of the study are: firstly, to clarify the church's view of the phenomenon of the name of God, and secondly, to compare the two ways of this clarification, designated as apophatic and antinomic. The basis for understanding apophatic theology in the work is the writings of the Corpus Areopagiticum, where apophatic can be considered as a condition of spiritual vision and mystical theology, as well an intellectual cognitive path. The result of the apophatic approach in the article is called the principle of the unconfusedly and indivisible unity of the name and the Named. This principle, applied by Russian religious philosophers to express the connection of God and His name, is found in the priest Pavel Florensky, but his philosophy is associated by researchers primarily with the antinomic method. The unconfusedly and indivisible of the name and the Named in the antinomic reading acquires the paradoxical character of two mutually exclusive statements about the Divinity and non-divinity of the name of God. Also antinomy are statements taken at the same time and in the same relation, about the presence and absence of God's own name. The study concludes with the formulation of conclusions, among which the theological acceptability of the statement that «the name of God is God» is noted.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126874336","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":"Ideas about mysticism and magic as an expression of special features of priest Pavel Florensky’s christian worldview","authors":"N. Pavliuchenkov","doi":"10.15382/sturi2023106.89-104","DOIUrl":"https://doi.org/10.15382/sturi2023106.89-104","url":null,"abstract":"The article examines one of the most important features of the religious, philosophical and theological heritage of the priest Pavel Florensky. Despite the large amount of research literature, it remains not sufficiently studied. Unlike a number of other thinkers, elements of mysticism and mystical perceptions in Florensky's works are associated with his direct interest in those realities that relate to the theory and practice of magic and occultism. The article gives a brief overview of the opinions expressed by the leading researchers of Florensky's legacy, who dealt with this topic. There is a lack of serious developments on this topic after the publication of all Florensky's texts by the early 2010s. In the article, the research is carried out on three main aspects. The first one analyzes Florensky's concepts, in which his views on mysticism and mystical experience found expression. His beliefs stand out, on the basis of which he considered the mystical experience universal for all periods of human history. In the second aspect, evidence of the mystical experience of Florensky himself is revealed. Remarks are made regarding his distinction between genuine mysticism and false mysticism, respectively, as free and not free from the subjective “human factor”. The third aspect provides the main evidence of Florensky's actual attitude to the realities of “magical” relationships in the world, as well as to the theory and practice of occult teachings. It is noted that Florensky was convinced that these realities themselves are spiritually neutral, but can be used in various ways by those who have known them. The main conclusion is made that Florensky, as a Christian thinker, perceived mysticism as a “knowledge of the higher worlds” primarily in its soteriological aspect. The main danger of false mysticism, as well as the practice of “dark” magic and occultism, he saw only in the unconscious or conscious manifestation of human self-will and human subjectivity.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125534599","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 Divine Beauty concept in st. Basil the Great: semantic function and origin","authors":"A. Ovcharenko","doi":"10.15382/sturi2023105.26-45","DOIUrl":"https://doi.org/10.15382/sturi2023105.26-45","url":null,"abstract":"At present, the place of beauty in Christian theology, in particular, in theology, is being actively discussed in Russia. At the moment, there is a lack of historical research devoted to the reconstruction of the moral and theological Beauty category in the Eastern Patristic. The article deals with the Divine Beauty concept in the works of St. Basil the Great. The issue has not yet been investigated. There are 15 fragments where Divine Beauty concept is used. In all cases it functions as part of the metaphor of the Divine Beauty optical perception and is merely one of its semantic components. Apart from Divine Beauty, other semantic components form out a metaphor, which describe not beauty itself but its influence on a subject contemplating. In particular, methafor describes anthropological organ of contempleting, feelings the subject is expierencing, etc. St. Basil does not assign a logical content to the Divine Beauty concept , but endows its meaning through interaction with other semantic components in the metaphor. The origin of the concept in St. Basil is considered. The conclusion is that the idea of the beauty of God and the main term (κάλλος) are taken in the Septuagint through the mediation of Origen. He finds a metaphor as a means of philosophical elaboreting the concept in the \"Symposium\"of Plato and also, probably, in \"Ennaeades\" I 6 and V 8 of Plotinus. St. Basil places the metaphor of the optical Divine Beauty perception in various theological contexts, which have no entirely correspondence to anyone of the previous authors. So, St. Basil seems to have borrowed from Origen Christological and moral-ascetic context of using the metaphor, but expands the using to protology and eschatology, which corresponds Plato. In the using of the Divine Beauty concept, St. Basil is to be considered not as a philosophical borrower, but rather as a creator, who shapes new synthesis on the basis of the previous thought.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"50 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123903098","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":"Secularisation and post-secularity (on the discussion about the modern conceptual framework of religious studies)","authors":"Konstantin M. Antonov, Konstantin Polskov, M. Smirnov","doi":"10.15382/sturi2023105.138-154","DOIUrl":"https://doi.org/10.15382/sturi2023105.138-154","url":null,"abstract":"This discussion deals with the issue of validity of the methodological significance of the concept of postsecularity for the study of religions. In this regard, it touched upon the theoretical description of such phenomena as secularisation, secularity, bricolage, hybridisation, privatisation and deprivation of religion, as well as a number of other issues in the sphere of scientifi c discourse on religions.","PeriodicalId":407912,"journal":{"name":"St. Tikhons' University Review","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127417041","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}