索洛维约夫与俄国天主教徒:对教会合一与无谬性理解的异同

A. Makarova
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摘要

本文认为俄罗斯天主教是一个观点体系,其特点是需要一个独立的教会权威,天主教会在欧洲历史上的特殊作用,以及教会在教皇周围团结的重要性。鉴于这一切,本文分析了V.S. Solovyov可以被列入俄罗斯天主教代表的标准,尽管他对天主教会的信仰仍然存在争议。本文的主要部分致力于V.S.索洛维约夫与俄罗斯天主教的关键问题的关系,即对教会统一,权威和无谬性的理解;等级制度和俗人在维护教义真理方面的参与;最后是大公会议作出决定的真理标准。虽然这些问题已经在天主教主要思想家P.Y.查达耶夫的著作中提出,但本文也展示了这些问题在19世纪下半叶俄罗斯天主教代表人物(即I.S.加加林和E.G. Volkonskaya)的遗产中占据重要地位的方式。作为这一分析的结论,V.S.索洛维约夫的观点——他在19世纪80年代的作品中表达了——关于教会权威和罗马教皇的特殊权力,似乎部分地与保守的俄罗斯天主教徒一致。然而,仍然有可能认识到两种立场之间的一些差异。这些差异随后导致索洛维约夫与天主教的护教保持距离,在理解教会的无谬性方面追求不同的方法。在这方面,检查索洛维约夫的三位一体将是关键,以确定在他的教会思想中,世俗和教会当局的职能的转变,以及基督和信徒之间需要额外的联系。
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V.S. Solovyov and Russian Catholics: Similarities and Differences in the Understanding of Church Unity and Infallibility
This article considers Russian Catholicism as a system of views characterized by the need for an independent Church authority, the special role of the Catholic Church in the history of Europe, and the importance of the unity of Churches around the Pope. Given all this, the article analyzes the criteria by which V.S. Solovyov could be included within the representatives of Russian Catholicism, albeit his confessional affiliation to the Catholic Church still remains controversial. The main part of this text is devoted to V.S. Solovyov’s relationship with the key issues of Russian Catholicism, i.e. the understanding of church unity, authority, and infallibility; the hierarchy’s and laity’s participation in the preservation of doctrinal truths; and finally the truth criteria for the decisions taken by the Ecumenical Councils. While these questions have been already raised in the writings of the main ideologist of philocatholicism, P.Y. Chaadayev, this article also demonstrates the way in which they occupy a crucial place in the heritage of the Russian Catholicism’s representatives from the last half of the 19th century: i.e. I.S. Gagarin and E.G. Volkonskaya. As a conclusion of this analysis, V.S. Solovyov’s views – which he expressed in his 1880s works – on the Church authority and on the special powers of Roman pontifices seem to partially converge with those of the conservative Russian Catholics. However, it is still possible to recognize a number of discrepancies between the two positions. These discrepancies would subsequently lead Solovyov to distance himself from Catholic apologetics to pursue a different approach in the understanding of Church infallibility. In this regard, an examination of Solovyov’s triads will be the key to identify the transformation, within his ecclesiological ideas, of the functions of secular and church authorities as well as of the need for an additional link between Christ and the believers.
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