{"title":"超越教会政党模式:答","authors":"D. Ostrowski","doi":"10.30965/18763316-12340005","DOIUrl":null,"url":null,"abstract":"\nThe historiography of sixteenth-century Church parties may have arisen from historians’ misinterpreting the use of the terms “band of Josephian monks” (cheti Osiflianskikh mnikhov) and the “non-possessor way of life” (nestiazhatel’noe zhitel’stvo) by the author of The History of the Grand Prince of Moscow. But he does not juxtapose these terms against each other. Those monks who live the non-possessor way of life are, instead, directly contrasted with those who love possession (liubostiazhatel’nye), but neither they nor the Josephians are described as a Church party, let alone one that had an “ideology”. The monks in The History who loved possessions are not identified with the Josephians, nor are the monks who follow the non-possessor way of life identified with the Trans-Volga elders. Another attempt to find the antecedent of the Church parties model were historians who cite the use by Zinovii Otenskii of the term nestiazhatel’ in relation to Vassian Patrikeev, but he too was not using the term in the sense of a Church party. These attempts are examples of “thick interpretation”; that is, imposing on the source testimony an outside construct that is not contained within it.","PeriodicalId":43441,"journal":{"name":"RUSSIAN HISTORY-HISTOIRE RUSSE","volume":null,"pages":null},"PeriodicalIF":0.2000,"publicationDate":"2021-03-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Beyond the Church Parties Model: A Reply\",\"authors\":\"D. Ostrowski\",\"doi\":\"10.30965/18763316-12340005\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"\\nThe historiography of sixteenth-century Church parties may have arisen from historians’ misinterpreting the use of the terms “band of Josephian monks” (cheti Osiflianskikh mnikhov) and the “non-possessor way of life” (nestiazhatel’noe zhitel’stvo) by the author of The History of the Grand Prince of Moscow. But he does not juxtapose these terms against each other. Those monks who live the non-possessor way of life are, instead, directly contrasted with those who love possession (liubostiazhatel’nye), but neither they nor the Josephians are described as a Church party, let alone one that had an “ideology”. The monks in The History who loved possessions are not identified with the Josephians, nor are the monks who follow the non-possessor way of life identified with the Trans-Volga elders. Another attempt to find the antecedent of the Church parties model were historians who cite the use by Zinovii Otenskii of the term nestiazhatel’ in relation to Vassian Patrikeev, but he too was not using the term in the sense of a Church party. These attempts are examples of “thick interpretation”; that is, imposing on the source testimony an outside construct that is not contained within it.\",\"PeriodicalId\":43441,\"journal\":{\"name\":\"RUSSIAN HISTORY-HISTOIRE RUSSE\",\"volume\":null,\"pages\":null},\"PeriodicalIF\":0.2000,\"publicationDate\":\"2021-03-30\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"RUSSIAN HISTORY-HISTOIRE RUSSE\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.30965/18763316-12340005\",\"RegionNum\":4,\"RegionCategory\":\"历史学\",\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"Q2\",\"JCRName\":\"HISTORY\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"RUSSIAN HISTORY-HISTOIRE RUSSE","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.30965/18763316-12340005","RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q2","JCRName":"HISTORY","Score":null,"Total":0}
The historiography of sixteenth-century Church parties may have arisen from historians’ misinterpreting the use of the terms “band of Josephian monks” (cheti Osiflianskikh mnikhov) and the “non-possessor way of life” (nestiazhatel’noe zhitel’stvo) by the author of The History of the Grand Prince of Moscow. But he does not juxtapose these terms against each other. Those monks who live the non-possessor way of life are, instead, directly contrasted with those who love possession (liubostiazhatel’nye), but neither they nor the Josephians are described as a Church party, let alone one that had an “ideology”. The monks in The History who loved possessions are not identified with the Josephians, nor are the monks who follow the non-possessor way of life identified with the Trans-Volga elders. Another attempt to find the antecedent of the Church parties model were historians who cite the use by Zinovii Otenskii of the term nestiazhatel’ in relation to Vassian Patrikeev, but he too was not using the term in the sense of a Church party. These attempts are examples of “thick interpretation”; that is, imposing on the source testimony an outside construct that is not contained within it.
期刊介绍:
Russian History’s mission is the publication of original articles on the history of Russia through the centuries, in the assumption that all past experiences are inter-related. Russian History seeks to discover, analyze, and understand the most interesting experiences and relationships and elucidate their causes and consequences. Contributors to the journal take their stand from different perspectives: intellectual, economic and military history, domestic, social and class relations, relations with non-Russian peoples, nutrition and health, all possible events that had an influence on Russia. Russian History is the international platform for the presentation of such findings.