大祭司约安·沃斯托戈夫和20世纪初西伯利亚圣徒传记的发展(使用托博尔斯克都会主教约安(马克西莫维奇)封圣的庆祝材料)

N. Chernyshova
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引用次数: 0

摘要

本文考察了著名传教士、传道者、新闻记者和宣传家、新殉道者Ioann Vostorgov大主教可能参与创建“西伯利亚神父”项目的假设,该项目是20世纪初出现在鄂木斯克的西伯利亚圣徒传记集。这种可能性与托博尔斯克大都会和全西伯利亚伊奥安·马克西莫维奇(1916)的庄严封圣事件有关。通过对大祭司在庆祝活动期间的布道和其他宣传作品、日记条目的分析,以及在传教士图书馆中出版的西伯利亚独特的圣徒传记作品的分析,可以重建I. Vostorgov对20世纪初俄罗斯崇拜圣人的重要性和发展的看法,揭示大祭司对神圣俄罗斯西伯利亚组成部分的特殊关注。Ioann Vostorgov强调,该地区的圣洁表现与西伯利亚神职人员的传教活动密切相关;注意到传教工作是西伯利亚等级的禁欲主义的一个重要方面。此外,传教士认为传教基督教是俄罗斯人在受洗时所感受到的历史使命。他证实,西伯利亚传教士的布道清楚地表明了俄罗斯人民历史任务的这一方面。大司铎认为圣约安的封圣意义是封圣过程的延续,即俄罗斯东正教历史的主教会议时期,也就是说,作为这些圣人在即将到来的考验和俄罗斯面临的挑战的条件下提供帮助的保证。托博尔斯克的庆祝活动成为全西伯利亚人讨论父权的方便平台。圣约安的布道既包括关于东正教在形成俄罗斯历史特点中的作用的历史哲学论述,也包括考虑到发展中的事件而制定的圣徒传记发展任务。在托博尔斯克的庆祝活动中,大祭司未发表的“西伯利亚之旅札记”发现了西伯利亚圣徒的名单,其中包括一群重要的传教士,一条关于传教壮举的格言——“传教士主要是由神圣驱使的”——可能还提到了“西伯利亚神父”。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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)
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".
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