Pub Date : 2023-10-31DOI: 10.15382/sturi2023109.9-27
Maksim Prikhodko
In the article, the conceptual model of the holy emperor in one of the first monuments of Christian hagiographic literature, “Life Constantine” by Eusebius of Caesarea, is investigated. The analysis is based on the typological comparison of Emperor Constantine with the biblical figure of Moses, conducted by Eusebius. As part of this comparison, the development of a “sacred image” in history is traced, which forms a kind of “sacred history” beyond the biblical framework. Philo of Alexandria’s view of the unity of the laws of nature and the written legislation of Moses as having a single source - the Logos of God, Eusebius extends to the conformity of the biblical character and the contemporary historical figure of the emperor. Following the Logos, Constantine performs the same pattern Moses fulfilled in his life. In the development of the typological line of Moses-Constantine, three moments of the formation of the figure of Constantine in sacred history are traced: receiving the kingdom, accepting the ministry of the priesthood, and gaining the gift of prophecy. The descriptive convergence of the biblical story and modern (to the author) history means not so much the dependence of one narrative on the other but their general dependence on the Logos acting in history as the Law of nature, which guides the course of history and shapes its events. Eusebius reflects in the biography of the emperor the Principle, which equally acts both in the sacred events of the history of Moses and in the relatively recent events for Eusebius Constantine. In this single Beginning, the biblical story, perceived “by ear” and therefore having the “look of a myth”, acquires visible features, and current reality is endowed with the meaning of the sacred biblical story. The “Life of Constantine” thus demonstrates the mechanism of fixation in the memory of sacred events that make up a particular, sacred line of history.
{"title":"“Life of Constantine” by Eusebius of Caesarea as “sacred history”: a typology of Moses — Constantine","authors":"Maksim Prikhodko","doi":"10.15382/sturi2023109.9-27","DOIUrl":"https://doi.org/10.15382/sturi2023109.9-27","url":null,"abstract":"In the article, the conceptual model of the holy emperor in one of the first monuments of Christian hagiographic literature, “Life Constantine” by Eusebius of Caesarea, is investigated. The analysis is based on the typological comparison of Emperor Constantine with the biblical figure of Moses, conducted by Eusebius. As part of this comparison, the development of a “sacred image” in history is traced, which forms a kind of “sacred history” beyond the biblical framework. Philo of Alexandria’s view of the unity of the laws of nature and the written legislation of Moses as having a single source - the Logos of God, Eusebius extends to the conformity of the biblical character and the contemporary historical figure of the emperor. Following the Logos, Constantine performs the same pattern Moses fulfilled in his life. In the development of the typological line of Moses-Constantine, three moments of the formation of the figure of Constantine in sacred history are traced: receiving the kingdom, accepting the ministry of the priesthood, and gaining the gift of prophecy. The descriptive convergence of the biblical story and modern (to the author) history means not so much the dependence of one narrative on the other but their general dependence on the Logos acting in history as the Law of nature, which guides the course of history and shapes its events. Eusebius reflects in the biography of the emperor the Principle, which equally acts both in the sacred events of the history of Moses and in the relatively recent events for Eusebius Constantine. In this single Beginning, the biblical story, perceived “by ear” and therefore having the “look of a myth”, acquires visible features, and current reality is endowed with the meaning of the sacred biblical story. The “Life of Constantine” thus demonstrates the mechanism of fixation in the memory of sacred events that make up a particular, sacred line of history.","PeriodicalId":40777,"journal":{"name":"Vestnik Pravoslavnogo Svyato-Tikhonovskogo Gumanitarnogo Universiteta-Seriya I-Bogoslovie-Filosofiya-Religiovedenie","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136017969","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}
Pub Date : 2023-10-31DOI: 10.15382/sturi2023109.89-112
Andrey Perekatov
The article, which based on materials from pre-revolutionary periodicals, describes in detail and systematically analyzes the mourning meeting in honor of the memory of actress Vera Komissarzhevskaya. This meeting was organized and held on the morning of February 13, 1910 by the founders of the Moscow Art Theater - V.I. Nemirovich-Danchenko and K.S. Stanislavsky. This memorial event, which took place in the foyer of the Moscow Art Theater, was named by V.I. Nemirovich-Danchenko "the first experience of a civil memorial service," during his opening speech. The event received such a definition, since no clergyman took part in it, due to a ban from the Moscow church authorities to serve a church memorial service for Komissarzhevskaya in the theater building in Kamergersky Lane. The article hypothesizes that the term "civil memorial service" (“grazhdanskaia panikhida”) was used for the first time at that time.Funeral and memorial ceremonies without the participation of the clergy were sometimes held in Russia before that (during the revolutionary events of 1905). The meeting on February 13, 1910 at the Moscow Art Theater, being an important milestone in the evolution of the Russian civil funeral rite, stood apart in this row. The civil memorial ceremony for Komissarzhevskaya had no direct internal connection with the current political conflicts (within the framework of which the atheistic worldview was already openly opposed to the religious worldview). It rather reflected the discrepancy in the perception of the status of dramatic art and the personality of the dramatic actor-artist (as well as personal creativity in general) between the church consciousness typical of that time and the consciousness of the creative intelligentsia, within the limits of a single Christian paradigm. "The first experience of a civil memorial service" is considered in the article not as an attempt to redesign, but as an attempt to strengthen the existing memorial rite in the therapeutic aspect, adapting it to the mental characteristics of the artistic community.
{"title":"“The first experience of a civil memorial service”: the mourning morning at the Moscow art theatre 13 February 1910","authors":"Andrey Perekatov","doi":"10.15382/sturi2023109.89-112","DOIUrl":"https://doi.org/10.15382/sturi2023109.89-112","url":null,"abstract":"The article, which based on materials from pre-revolutionary periodicals, describes in detail and systematically analyzes the mourning meeting in honor of the memory of actress Vera Komissarzhevskaya. This meeting was organized and held on the morning of February 13, 1910 by the founders of the Moscow Art Theater - V.I. Nemirovich-Danchenko and K.S. Stanislavsky. This memorial event, which took place in the foyer of the Moscow Art Theater, was named by V.I. Nemirovich-Danchenko \"the first experience of a civil memorial service,\" during his opening speech. The event received such a definition, since no clergyman took part in it, due to a ban from the Moscow church authorities to serve a church memorial service for Komissarzhevskaya in the theater building in Kamergersky Lane. The article hypothesizes that the term \"civil memorial service\" (“grazhdanskaia panikhida”) was used for the first time at that time.Funeral and memorial ceremonies without the participation of the clergy were sometimes held in Russia before that (during the revolutionary events of 1905). The meeting on February 13, 1910 at the Moscow Art Theater, being an important milestone in the evolution of the Russian civil funeral rite, stood apart in this row. The civil memorial ceremony for Komissarzhevskaya had no direct internal connection with the current political conflicts (within the framework of which the atheistic worldview was already openly opposed to the religious worldview). It rather reflected the discrepancy in the perception of the status of dramatic art and the personality of the dramatic actor-artist (as well as personal creativity in general) between the church consciousness typical of that time and the consciousness of the creative intelligentsia, within the limits of a single Christian paradigm. \"The first experience of a civil memorial service\" is considered in the article not as an attempt to redesign, but as an attempt to strengthen the existing memorial rite in the therapeutic aspect, adapting it to the mental characteristics of the artistic community.","PeriodicalId":40777,"journal":{"name":"Vestnik Pravoslavnogo Svyato-Tikhonovskogo Gumanitarnogo Universiteta-Seriya I-Bogoslovie-Filosofiya-Religiovedenie","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135979747","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}
Pub Date : 2023-10-31DOI: 10.15382/sturi2023109.46-66
Aleksei Chernyi
The article analyses the polemics on the institutional and authoritative aspects of life of the Catholic Church in the international Catholic journals “Concilium” and “Communio”, created in the first few years following the Second Vatican Council. The former welcomed reforms and sought to extend the conciliar innovations to various spheres of Catholic Church life; the latter was represented mainly by conservative authors. These journals, which numbered among their authors the most prominent theologians of their time, express different views on the post-conciliar development of Catholicism, illustrate the long-standing conflict between modernism and traditionalism, reveal the specific make-up of the modern Catholic academic community as well as a new phase in the development of Catholic mass-media. The author concludes that the institutional aspect of the life of the Catholic Church constituted an important part of the discussion in these journals, especially in the 1970-ies - the early 1980-ies. Whereas the authors of “Concilium” advocated for democratization of Church life, the limitation of authoritative powers of the bearers of the Church office and the distribution of authority in the Catholic Church, “Communio” attempted to protect the authority of Catholic magisterium, warn against a hasty reinterpretation of the institutional power and emphasize its inextricable connection with the nature of the Church itself. At the same time, “Communio” took care to meet the requirements of the academic genre, while “Concilium” expressed a high degree of critical anti-institutional pathos, which the declared intention to accept Church reform does not directly imply. The texts published in the journals demonstrate a deep-rooted conflict, which dates back to the period of fighting modernism, and, being still unresolved, continues to determine the life of the Catholic Church. The contrasting editorial policies reflect, on the one hand, the intensifying polarization and the pluralistic character of Catholic theology after the Second Vatican Council, on the other hand – a close interaction between the religious and the socio-political life spheres of modern Catholics, which renders the analysis of religious communication even more relevant.
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Pub Date : 2023-10-31DOI: 10.15382/sturi2023109.69-85
Artryom Gravin
This paper considers some provisions of Father Pavel Florensky's philosophy of language (and more broadly, the philosophy of the symbol) from the perspective of its reception in contemporary historical-philosophical and linguophilosophical studies. It is shown that the problematization of the question of personalistic or imperpersonalistic nature of Florensky's philosophy can be carried out in several perspectives: critical, apologetic, constructivist. As an example of critical reception we considered the theses of S. S. Khoruzhy, who noted the absence of a developed anthropology in Florensky's symbolist discourse and evaluated his philosophy of the symbol as impersonalistic. It is shown that Khoruzhy's categorical assessment requires correction in the perspective of a more detailed analysis of the intention concept in Florensky's philosophy. The paper also considered the apologetic reception of S. M. Polovinkin, who revealed the personalistic content of Florensky's philosophy (including the philosophy of language) by considering the inherent subject-object unity and asserting the fundamental importance of the volitional aspect ("striving") in the realization of the connection between man and objective reality (symbolic-creation). As an example of creative reconstruction we considered the works of L. A. Gogotishvili, who proposed to consider the status of "ego" in Florensky's linguophilosophy from two points of view: on the one hand, as a condition for expressing transcendental meaning in immanent forms; on the other hand, as a guarantee of communicative intension and attention, connecting the personal "ego" with the word and image. This reconstruction of Florensky's ideas was labeled by Gogotishvili with the term "round" discourse. It is shown that Gogotishvili's reception is novative and developing Florensky's ideas in the linguophilosophical perspective. In conclusion, it was suggested that Gogotishvili's concept of "round" discourse and the possibility of communicative interpretation of Florensky's linguophilosophy lies in his epistemology related to the idea of personalization of cognizable reality.It is concluded that the absence of a detailed comprehension of the problematics of communicativity and intensionality in Florensky's philosophical discourse, on the one hand, reveals his vulnerability to criticism (accusation of impersonalism), on the other hand, allows for a creative reconstructive reception associated with the actualization of not always obvious potentialities of personalism in Florensky's thought.
本文从当代历史哲学和语言哲学研究的接受角度，对帕维尔·弗洛伦斯基神父的语言哲学(更广泛地说，是符号哲学)的一些规定进行了思考。研究表明，弗洛伦斯基哲学的人格主义或非人格主义本质问题的问题化可以从批判、辩护和建构三个角度进行。作为批判性接受的一个例子，我们考虑了S. S. Khoruzhy的论点，他指出弗洛伦斯基的象征主义话语中缺乏发达的人类学，并评价他的象征哲学是非人格主义的。结果表明，霍鲁日的分类评价需要从更详细地分析弗洛伦斯基哲学中的意图概念的角度进行修正。本文还考察了波洛温金的辩辞接受，他通过考虑固有的主客体统一性和主张意志方面(“奋斗”)在实现人与客观现实(符号创造)之间的联系方面的根本重要性，揭示了弗洛伦斯基哲学(包括语言哲学)的人格主义内容。作为创造性重建的一个例子，我们考虑了l.a. gogoshvili的作品，他提出从两个角度考虑“自我”在弗洛伦斯基语言哲学中的地位:一方面，作为以内在形式表达先验意义的条件;另一方面，作为交际内涵和注意力的保证，将个人的“自我”与文字和形象联系起来。这种对弗洛伦斯基思想的重建被gogoshvili称为“圆”话语。从语言哲学的角度来看，戈戈特什维利的接受是对弗洛伦斯基思想的创新和发展。综上所述，gogoshvili的“圆”话语概念和弗洛伦斯基语言哲学的交际解释的可能性在于他的认识论与可认知现实的人格化思想有关。结论是，对弗洛伦斯基哲学话语中交流性和密集性的问题缺乏详细的理解，一方面揭示了他对批评的脆弱性(对非人格主义的指责)，另一方面，允许创造性的重建接受与弗洛伦斯基思想中并不总是明显的人格主义潜力的实现有关。
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Pub Date : 2023-10-31DOI: 10.15382/sturi2023109.28-45
Artem Malyshev
The article attempts to reconstruct and comprehensively analyze the ecclesiological conception of Mikhail Mikhailovich Tareev (1867-1934), Professor of Moral Theology at the Moscow Theological Academy at the beginning of the 20th century. The study consistently outlines the characteristic features of Tareev's theological approach, examines the features of his ecclesiology, proves the author's definition of his ecclesiology as kenotic. The specifics of the Tareev’s method is the division of the elements of the problem being analyzed into categories of absolute (internal) and relative (external). In other words, this problem appears in his extensive legacy as a problem of the correlation of content and form. Russian theologian understands the Church as a form of Christianity. Christianity as an inner, mystical, spiritual life has the life of the Church as its vestment. Christianity is possible only in the Church, and produces it. Being the realization of spiritual life in the world (“mir”), the Church must be holy and free from the world. At the same time, it is through the Church that the Christian spirit, or the spirit of Christ, influences the world, transforms it by Christ’s grace. According to Tareev, Christians represent a golden chain, on the one hand, connected with Christ and the saints, on the other hand, uniting all the living faithful. The Church is defined by the Russian theologian as a Society, a Kingdom, an Organism, a Union etc.; it is founded by Christ during His sufferings. Church’s purpose is to serve as an intermediary between the mystical life of the individual and the historical life of society. Due to the symmetry of Tareev's Christology and ecclesiology, the latter is defined as kenotic. The article ends with the designation of possible reasons for Tareev's formulation of his idea of the Church
{"title":"M. M. Tareev’s kenotic ecclesiology: an attempt at a reconstruction","authors":"Artem Malyshev","doi":"10.15382/sturi2023109.28-45","DOIUrl":"https://doi.org/10.15382/sturi2023109.28-45","url":null,"abstract":"The article attempts to reconstruct and comprehensively analyze the ecclesiological conception of Mikhail Mikhailovich Tareev (1867-1934), Professor of Moral Theology at the Moscow Theological Academy at the beginning of the 20th century. The study consistently outlines the characteristic features of Tareev's theological approach, examines the features of his ecclesiology, proves the author's definition of his ecclesiology as kenotic. The specifics of the Tareev’s method is the division of the elements of the problem being analyzed into categories of absolute (internal) and relative (external). In other words, this problem appears in his extensive legacy as a problem of the correlation of content and form. Russian theologian understands the Church as a form of Christianity. Christianity as an inner, mystical, spiritual life has the life of the Church as its vestment. Christianity is possible only in the Church, and produces it. Being the realization of spiritual life in the world (“mir”), the Church must be holy and free from the world. At the same time, it is through the Church that the Christian spirit, or the spirit of Christ, influences the world, transforms it by Christ’s grace. According to Tareev, Christians represent a golden chain, on the one hand, connected with Christ and the saints, on the other hand, uniting all the living faithful. The Church is defined by the Russian theologian as a Society, a Kingdom, an Organism, a Union etc.; it is founded by Christ during His sufferings. Church’s purpose is to serve as an intermediary between the mystical life of the individual and the historical life of society. Due to the symmetry of Tareev's Christology and ecclesiology, the latter is defined as kenotic. The article ends with the designation of possible reasons for Tareev's formulation of his idea of the Church","PeriodicalId":40777,"journal":{"name":"Vestnik Pravoslavnogo Svyato-Tikhonovskogo Gumanitarnogo Universiteta-Seriya I-Bogoslovie-Filosofiya-Religiovedenie","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136017968","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}
Pub Date : 2023-10-31DOI: 10.15382/sturi2023109.130-142
Anna Panteleeva
The article presents the results of a study conducted in one of the parishes of the Lipetsk region from 2019 to 2022. The study took place in two stages: the first stage took place in July-August 2019, the second - in July-August 2022. The study used predominantly non-included observation. During the study, the author kept observation diaries. On the example of the parish of D., the author of the article studied, described and analyzed the practices of interaction between the priest and parishioners.The theoretical sources of the study were the works of P. Bourdieu. In the article we pay special attention to the possibilities of applying the theoretical model of P. Bourdieu in the study of religious tradition. Our results show that, despite not certain limitations, the theoretical framework we have chosen allows us to see and describe the unmanifested mechanisms that affect the interaction between the priest and parishioners.One of the features of the arrival of D., which aroused research interest, was its rather high degree of conflict. For a long period, the parishioners quite actively and uncompromisingly clashed with all the priests who were appointed to this parish. The situation changed not so long ago, after the appointment of Fr. A. The new priest managed to build a more balanced relationship with the arrival and stop the demonstratively defiant behavior of the parishioners.The conflict between priest and parishioner can be described in terms of habitus, fields, capital, and the hierarchy of the dominant positions of the field. These observations allow us to state that in the conflict between the priest and the parish, the conflict of two habituses is manifested, the carriers of which are, on the one hand, the priest, and on the other, the parishioners. The basis for updating the contradictions is the reduction of the distance, both physical and social, between the priest and the parish, as well as the fundamental impossibility of an effective transfer of capital between fields.Overcoming conflicts, we assume, may be associated with the restoration of social distance and the efforts of the priest to change mental structures, which should subsequently lead to a change in the habitus of parishioners.
{"title":"“Wise priest”: dominant agent in the religious field","authors":"Anna Panteleeva","doi":"10.15382/sturi2023109.130-142","DOIUrl":"https://doi.org/10.15382/sturi2023109.130-142","url":null,"abstract":"The article presents the results of a study conducted in one of the parishes of the Lipetsk region from 2019 to 2022. The study took place in two stages: the first stage took place in July-August 2019, the second - in July-August 2022. The study used predominantly non-included observation. During the study, the author kept observation diaries. On the example of the parish of D., the author of the article studied, described and analyzed the practices of interaction between the priest and parishioners.The theoretical sources of the study were the works of P. Bourdieu. In the article we pay special attention to the possibilities of applying the theoretical model of P. Bourdieu in the study of religious tradition. Our results show that, despite not certain limitations, the theoretical framework we have chosen allows us to see and describe the unmanifested mechanisms that affect the interaction between the priest and parishioners.One of the features of the arrival of D., which aroused research interest, was its rather high degree of conflict. For a long period, the parishioners quite actively and uncompromisingly clashed with all the priests who were appointed to this parish. The situation changed not so long ago, after the appointment of Fr. A. The new priest managed to build a more balanced relationship with the arrival and stop the demonstratively defiant behavior of the parishioners.The conflict between priest and parishioner can be described in terms of habitus, fields, capital, and the hierarchy of the dominant positions of the field. These observations allow us to state that in the conflict between the priest and the parish, the conflict of two habituses is manifested, the carriers of which are, on the one hand, the priest, and on the other, the parishioners. The basis for updating the contradictions is the reduction of the distance, both physical and social, between the priest and the parish, as well as the fundamental impossibility of an effective transfer of capital between fields.Overcoming conflicts, we assume, may be associated with the restoration of social distance and the efforts of the priest to change mental structures, which should subsequently lead to a change in the habitus of parishioners.","PeriodicalId":40777,"journal":{"name":"Vestnik Pravoslavnogo Svyato-Tikhonovskogo Gumanitarnogo Universiteta-Seriya I-Bogoslovie-Filosofiya-Religiovedenie","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135979580","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}
Pub Date : 2023-10-31DOI: 10.15382/sturi2023109.113-129
Pavel Nosachev
The article reconstructs the concept of J. Strube, a leading representative of the younger generation of esotericism researchers. In the first part of the article, his critical program is analyzed, it is established that he systematically deconstructed the existing ideas about Western esotericism with the help of a large source base. Starting with the demythologization of the story of the occult energy of Vril, he turned to the origins of the French esoteric community, finding them in the first generation of socialists. The second part examines the positive research program of Strube: having criticized global ideological attitudes (poststructuralism, postcolonialism, cultural relativism), he proceeded to substantiate a new religious studies program – global religious studies. To reveal its heuristic potential, Strube conducted a systematic reconstruction of the Western reception of Tantrism, including the identification of the esoteric background of Indian culture of the XIX century, the specifics of the activities of the theosophical society in India and the "Arthur Avalon project", which combined the efforts of the Shivachandra tantric school. Strube's research shows that the colonial process of appropriation of Indian doctrines by the West did not exist, in fact, esoteric discourse was a global form of constructing ideologies and identities around the world. Indians at the beginning of the XIX century used it to modernize the language of ancient religious doctrines, and later Bengalis with its help made a successful attempt to legitimize Tantra. In conclusion it is shown that the program of global religious studies is a revival of religious comparativism, but on a solid foundation based on new empirical material.
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Pub Date : 2023-08-31DOI: 10.15382/sturi2023108.59-74
Maksym Kirchanov
In this article, the author examines the main features of the perception of historical time in the Arab, Iranian and Indonesian Muslim intellectual traditions in a comparative perspective. The purpose of the article is to analyze the images of "historical time" and its derivatives in the modern liberal segment of the Ummah. Therefore, the author analyzes 1) the peculiarities of the perception of historical time by liberal Muslim intellectuals, 2) the directions of assimilation of Western humanitarian methodology, 3) the prospects for transforming the perception of historical time in the modern humanitarian situation through the prism of rising interdisciplinarity. The article shows that 1) the liberal trend in the ummah demonstrates a wide range of perception of historical time, 2) historical time in Islam is perceived pluralistically, 3) the interpretation of historical time in liberal Islam is dependent on the cultural characteristics of the ummah. Methodologically, the article is based on the principles proposed in interdisciplinary historiography, proposed in intellectual history and new cultural history through the prism of imaginative and interventionist turns. The novelty of the study lies in the analysis of common and unique features of the perception of historical time and its derivatives by modern Muslim liberal intellectuals. The results of the study suggest that 1) Islam has become an important factor in the perception of "historical time", 2) the categories of “event history” and “historical progress” are reduced to the history of the progressive development and spread of Islam, 3) the transplantation of Western interdisciplinary epistemology has become an important factor in the invention of historical time. In general, the article shows that historical time is perceived as a symbolic space for localizing the key moments of the historical memory of the Muslim Ummah. The author believes that the imagination of historical time through the prism of modernity reduces history to the actual present, perceived in terms of the realization of the mission of Islam, associated with the achievement of its global dominance.
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Pub Date : 2023-08-31DOI: 10.15382/sturi2023108.34-56
Artyom Kosmarski
This paper, written in the context of a public debate on LGBT issues, seeks a novel theological explanation for the uniqueness of the relationship between a man and a woman in the flesh, and an answer to the question of why heterosexual relations are considered in the Gospel and Christian tradition to be the way to God. The author argues that the value of heterosexual relations, which nowadays is no longer considered self-evident, requires a new justification – which the paper attempts to give, drawing on the intellectual resources of modern theology (Orthodox, Catholic, and Protestant) and twentieth-century philosophy. The article begins with an analysis of I Rom. 1:19-27, describing Paul’s position on the subject. Then the author interprets love between a man and a woman as a fundamental experience of communion with the Other, an experience necessary, among other things, for a relationship with God and life in heaven. Next we will consider the profound connection of heterosexual relationships with the conception, as an act of God phenomenon (unpredictable and miraculous) and personal trust in God, and the experience of trinitarian relationships, in the father-mother-child triangle, with the knowledge of the Trinitarian God. The ideas and arguments developed in this article are not based on notions of "normalcy-abnormality," "naturalness-non-naturalness" of one behavior or another, but on principles of path and choice. We argue that our approach may be useful for the church, from a catechetical and missionary perspective, helping to develop a language in which to talk about sexuality and live in the contemporary world.
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Pub Date : 2023-08-31DOI: 10.15382/sturi2023108.89-111
Ivan Zabaev, Elizaveta Kostrova
This article focuses on the specification of the hypothesis of the relationship between religiosity and fertility in Russia. On the surface, the situation looks like a paradox: (1) Churches and religions are generally known to support childbearing values; religious people are believed to have more children than non-religious people. (2) In Russia, however, religiosity has been growing in recent years, but fertility rates have been falling.Despite the fact that in contemporary Russia a large part of the population identifies with Orthodoxy and the number of such people is growing, family and marriage norms characteristic of Orthodoxy, in particular those related to the ideal of large families, are not actually being realized. This article proposes to consider mechanisms that might explain this circumstance. In order to specify the hypothesis of the potential influence of religion on fertility, a literature review was prepared, followed by the identification of key potentially important variables. Three approaches (and correspondingly three groups of texts) were identified that analyzed the relationship between religion and fertility: reduction of religion to individual religiosity; reduction of religion to a set of extra-religious variables; and analysis of religion as environment and community. Using the resources of the first two approaches does not allow us to formulate a hypothesis to explain today's Russian paradox of religion and fertility. It is possible to formulate an explanatory hypothesis based on the third class of texts. Kevin McQuillan's study is used to construct a hypothesis and to specify a vocabulary of variables about the Russian paradox. He identifies three aspects of the religious situation (pro-natalist doctrine, strong religious institutions, strong religious identity), which, in his opinion, can only work together to ensure that the principles preached by religion are actually realized. Based on the distinction made by C. McQuillan, as well as on the research of the third group of authors mentioned above, we show that contemporary Russian Orthodoxy cannot fully rely on any of these mechanisms of influence on believers, which, presumably, can explain the lack of an appropriate influence on their decisions in matters of family and marriage.
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