神社的回归以及传说中的合法性。圣尼古拉斯的例子,奇迹创造者,凯拉索沃的偶像

S. Korolyova
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摘要

这篇文章主要讲述了彼尔姆地区凯拉索沃村的奇迹工作者圣尼古拉斯的受人尊敬的偶像。作者介绍了传说在创造作为神圣对象的图标存在的重要性,以及象征性地克服传统的“打破”的方式。本文概述了与圣像及其崇拜形式相关的病因情节,以及20世纪神社失而复得的历史和现阶段地方传统的重建。最早关于圣尼古拉斯奇迹工人的Kylasovo图标的传说(文化空间边缘的一种现象,使亵渎者失明)表明,这些情节已经广为人知,并且在彼尔姆地区南部随着17 - 18世纪的过程和事件而更新。苏联时代的现实(农村教堂的关闭,隐藏在乡村房屋中的神奇图像的消失和发现)促成了口头传统的新一轮发展。在Kylosovo村教堂的官方网站上公布了神社的拯救历史。它可以被认为是将关于这个圣像的现代口头传说纳入官方教会文化领域的开始。在21世纪初,另一个问题是对受人尊敬的圣像的修复(实际上是重写)。值得注意的是,很大一部分民间传说与教区生活中的“危机点”有联系,这是由当地神社的“存在不稳定”(丢失、转移到另一个教堂、彻底修复)造成的。在这种情况下,对当前变化的合法化和对宗教遗物作为宗教功能的神奇性质的确认成为宗教叙事的重要功能。这种功能一般是神龛传说所固有的,现代材料更加突出了神龛传说的语用性
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THE RETURN OF THE SHRINE AND ITS LEGITIMATION THROUGH LEGENDS. THE CASE OF ST. NICHOLAS THE WONDERWORKER, THE ICON OF KYLASOVO
The article focuses on the case of revered icon of St. Nicholas the Wonderworker from Kylasovo village of Perm Region. The author introduces the importance of legends in creating the existence of an icon as a sacral object and the ways the “breaks” of tradition are symbolically overcome. The paper outlines etiological plots related to the icon and the forms of its veneration as well as the history of the loss and re-acquisition of the shrine in the 20th century and reconstruction of the local tradition at the present stage. The earliest legends about the Kylasovo icon of St. Nicholas the Wonderworker (a phenomenon on the periphery of the cultural space, blinding of blasphemers) show that the plots have already become widely known and are updated in the south of the Perm region with the processes and events of the 17th–18th centuries. The realities of the Soviet era (the closure of a rural church, disappearance and discovery of a miraculous image hidden in a village house) contribute to a new round of the development of the oral tradition. The history of the salvation of the shrine was published on the official website of the church of Kylosovo village. It can be considered as the beginning of the inclusion of modern oral legends about this icon into the fields of official church culture. In the 2000s another problematic situation was the restoration (in fact, rewriting) of the revered icon. It should be noted about a link of a significant part of folk legends with “crisis points” in the life of the parish, caused by the “instability of being” of the local shrine (loss, transfer to another church, radical restoration). In such situations the legitimation of the current changes and confirmation of the miraculous nature of a religious relic as functions of religious become the important functions of religious narratives. Such functions are generally inherent in legends about shrines when modern material highlights their pragmatics more obvious
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