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СВЯТЫЕ И ИХ ПОЧИТАНИЕ В ДЛИТЕЛЬНОЙ ИСТОРИЧЕСКОЙ ПЕРСПЕКТИВЕ: ИССЛЕДОВАТЕЛЬСКИЕ ТРЕНДЫ И ПРОБЛЕМЫ
стр.7-21
Holiness and saints are key concepts of the history of the Christian Church. There are a few areas in this academic field: the very concept of holiness; the so‑called concept of “aristocratic cults”; regional and local forms of cults and worship of the saints from the Middle Ages and until today. As particular issues, we can also consider the process of evolution of these cults in the context of confessionalization during the era of Reformation; the problem of the transformation of saints into national heroes; their role in the formation of national ideals and nationalist ideologies in the modern times. In this introduction, the author presents a block of articles dealing with the Baltic Sea region that was an extensive contact zone, in which the transfer of holiness was of great importance in the formation of local identities.
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«СВЯТЫЕ ПОДВИЖНИКИ КАРЕЛИИ»: ИНТЕГРАЦИЯ РУССКИХ СРЕДНЕВЕКОВЫХ КУЛЬТОВ СВЯТЫХ В ФИНСКИЙ ПРАВОСЛАВНЫЙ «МИФОЛОГИЧЕСКИЙ ЛАНДШАФТ», 1896–1944
стр.23-54
The influence of the Orthodox Church in the frontier area between contemporary Russia and Finland, called Karelia, already began in the Middle Ages. During the following centuries, it contributed to the distinguished culture of the area. During the latter half of the nineteenth century Karelians, Orthodox by faith and speaking Finnic Karelian language, ended in‑between Russian and Finnish nationalist projects, both trying to secure their loyalty. From the turn of the twentieth century onwards, the Finnish‑speaking Orthodox priests negotiated the situation by consolidating the idea of the Finnish Orthodox Church. A part of these efforts was the integration of the originally Russian saintly cults of the area of Karelia into the Finnish Orthodox culture under formation. The article examines this process, utilizing the concepts of “mythoscape” and cultural memory in creating the context for the phenomenon.
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«ЗА СВЯТУЮ СОФИЮ!» КУЛЬТ СВЯТЫХ И МОДЕЛИ РЕГИОНАЛЬНОЙ ЛОЯЛЬНОСТИ: СЕВЕРО- ЗАПАД СРЕДНЕВЕКОВОЙ РУСИ, ВЕЛИКОЕ КНЯЖЕСТВО ЛИТОВСКОЕ, ЛИВОНИЯ
стр.55-73
The lands of Eastern Europe and the Baltic states saw various models of Christian missions carried out in the Middle Ages. In each case, the transfer of the saints and the construction of holiness according to different patterns played a special role. The article considers three scenarios: the transfer of the saints of Eastern Christianity, with the “production” of both state saints and local saints (North‑West of Russia, Novgorod and Pskov land); the transfer of the saints of Eastern Christianity in combination with their late Catholicization and the borrowing of universal saints of the Catholic world with a minimal “production”
of local saints (in the Grand Duchy of Lithuania); and the transfer of saints of the Catholic world from Scandinavia and German lands with a complete rejection of the “production” of their own holiness (Livonia). These scenarios were determined by the political context and the tasks faced by each particular country. Thus, political pragmatism and constructivism prevailed in religious strategies regarding saints.
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КУЛЬТ АЛЕКСАНДРА НЕВСКОГО: ИСТОРИЧЕСКАЯ ПАМЯТЬ О КНЯЗЕ ОТ ДРЕВНОСТИ ДО СОВЕТСКОГО ПЕРИОДА
стр.74-99
The church veneration of the Saint Prince Alexander Nevsky began with the efforts of Metropolitan Kirill (13th century) who tried to attach special importance to the prince’s funeral and emphasized Alexander’s tonsure before his death. The historical experience of the prince as a political figure was relevant during the second half of the 13th century and until the 14th century. The local canonization of the prince in 1381, among other things, indicated the connection of the image of Alexander Nevsky with the Battle of Kulikovo and, through it, with prince Dmitry Donskoy. The glorification of 1547 included the historical memory of the saint into the system of state ideology of the newly created kingdom. Peter the Great’s policy was a radical breakdown of the established tradition of venerating Alexander: the emperor tried to follow as much as possible the Russian Orthodox practice. Peter included the historical memory of the prince in the ideology of the empire he created. The image of Alexander Nevsky as a national hero existed in parallel with his image of a saint until 1917. In the Soviet years, thanks in large part to the film by Sergei Eisenstein, the prince was deprived of his holy image.
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АГИОТОПОНИМЫ И НАРОДНАЯ РЕЛИГИЯ В ЛИВОНИИ
стр.100-120
The contribution discusses the hagiotoponyms in Livonia in the Middle Ages and Early Modern Time (on the territory of modern Estonia and Latvia). Some parishes in Estonia, except in its southern part, and in Latvia in areas where in the Middle Ages the Finnic‑language Liv people settled, bear names of patron saints of the parish churches. The names appear in the written texts in the post‑Reformation period in the sixteenth‑eighteenth centuries, and they are based on the adapted vernacular form of the saints’ names. This phenomenon is
discussed as a result of the popular adaptation of saints’ cult by the Livonian native population. The toponym formation corresponds to the possessive place‑names which is a very common language form in Estonian but less common in Latvian. Accordingly, the patron saint was seen as “possessor” of the parish.
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ОРГАНИЗАЦИЯ ОХРАНЫ ЦЕРКОВНЫХ ЦЕННОСТЕЙ ПЕТРОГРАДА В ПЕРВЫЕ МЕСЯЦЫ СОВЕТСКОЙ ВЛАСТИ (К ПУБЛИКАЦИИ ДОКУМЕНТОВ ЦГАЛИ СПБ)
стр.121-135
In 1918 all church properties were declared national estate, in accordance with the decree “On separation of Church from State and School from Church.” The decree started the process of alienation of church properties. The artistic intelligentsia tried to protect the cul‑
tural valuables, and the United Artistic and Historical Commission
was one of the first to interfere. Most of its members were among
the founders of the magazine “Old Years”. The Сommission, origi‑
nally created for the inventory of the Winter palace property in 1917,
by 1918 functioned as the State Council for the Arts. To this day, re‑
searchers have not paid sufficient attention to its work, despite a
large number of archival documents, including such a rich source
as the typescript of the journals of the Commission’s meetings. These
journals help to show the Commission’s outstanding role in protect‑
ing church property. The article is accompanied by the publication of
the text of one of the meetings of the Commission from January‑Feb‑
ruary 1918. The document is being published for the first time.
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ЖИТИЯ СВЯТЫХ И «ОГНЕННАЯ СМЕРТЬ» (ПО МАТЕРИАЛАМ ПИСЬМА ПЕТРА ПРОКОПЬЕВА)
стр.136-150
The article discusses the main arguments used by Old Believers’ mentors to justify the permissibility of self‑immolations. The problem of self‑immolation has been actively discussed by the Old Believers for a long time, which led to the creation of several significant journalistic works defending opposite points of view. The first position based upon numerous theological arguments, assumed an immediate rejection of ritual suicide. The second, associated with a much smaller number of theological works, on the contrary, approved voluntary death in the name of the Christian faith. The basis of the argument in favor of self‑immolations were fragments of the lives of saints who chose voluntary death in the times of persecution. A significant number of self‑immolations that have occurred in various places (mainly in the European North, in the Volga region and Siberia), a long reverent memory of self‑immolations among the indigenous inhabitants of the North, show that the arguments of supporters of ritual suicide, based on the lives of saints, had a significant impact on the world‑ view of believers.
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КУЛЬТ СВЯТЫХ В АНТИРЕЛИГИОЗНОЙ ПРОПАГАНДЕ И ИСТОРИЧЕСКОЙ НАУКЕ В СССР В 1920-Х — НАЧАЛЕ 1930-Х ГГ.
стр.151-177
The article analyzes the Soviet scholarship about the veneration of Christian saints published in the 1920s and early 1930s, when a campaign to uncover relics was carried out and an active anti‑religious propaganda was conducted in the USSR. The author shows that these publications were heterogeneous in their content and significance. She distinguishes three groups of publications based on their goals, objectives and academic content. First, these were anti‑religious brochures and articles exposing the cult of relics as “church deception”, written in line with the state anti‑religious policy. The second group includes historical and journalistic texts that described the history of the canonization of certain Christian saints on the basis of documentary materials while criticizing folk and church stories about the miracles around the saints and their relics. The authors of these writings relied on a critical tradition that goes back to both Protestant and free‑thinking traditions of the 16th‑19th centuries. The third group was the work of ethnographers who studied the cult of saints as a form of folk, everyday Orthodox religiosity.
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СУДЬБА ТРОФЕЙНЫХ ПОЛЬСКИХ ПУШЕК (СЕРИЯ «СВЯТЫЕ АПОСТОЛЫ») В МУЗЕЯХ И МЕМОРИАЛЬНЫХ КОМПЛЕКСАХ САНКТ-ПЕТЕРБУРГА
стр.178-193
The article examines the history of the captured Polish cannons of the 17 th century, which appeared in museums and memorials of St. Petersburg, with images of the Holy Apostles on the barrels. The author focused on the fate of the missing and surviving cannons from the museum collection of the Military Historical Museum of Artillery of Engineering Troops and Signal Troops — their history and provenance. Based on newly discovered archival documents and unique sketches of some pieces, the author linked their history with the history of captured Polish cannons from the collection of the Transfiguration Cathedral in St. Petersburg. In the course of the research, the author dispels a number of persistent myths that developed in the 19 th and 20 th centuries around the history of Polish trophies in Russian museums, as well as around the construction of the cathedral itself, its military relics, etc. This study allows, from the author’s point of view, to talk about the possibility of discovering some other similar relics (considered lost until now) in Russian and foreign museums.
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ЗА ПРЕДЕЛАМИ МОДЕРНА? О НЕКОТОРЫХ ПРОБЛЕМАХ ПОСТСЕКУЛЯРНОЙ ИНТЕРПРЕТАЦИИ РУССКОЙ РЕЛИГИОЗНОЙ ФИЛОСОФИИ
стр.194-217
The article puts itself in the context of rethinking Russian religious philosophy as a post‑secular phenomenon. The author delineates the relationship between conceptualization of Russian religious philosophy as primarily shaped by secular modernity in historical scholarship and the newly emerging post‑secular interpretation. Although these approaches differ, the combination of both of them is possible through the transition from the historiosophical to a structural conceptualization of post‑secularity. The latter considers post‑secularity as a certain type of positioning religion within the condition of the secular modernity that is already there. Developing this approach to post‑secularity, the author connects it with the current attempts to overcome essentialist understanding of modernity by describing the latter as a variety of local historical situations, within which demodernization tendencies can be detected as well. Furthermore, such an interpretation of Russian religious philosophy as a post‑secular phenomenon avoids two main problems of applying the post‑secular theory to the contemporary Russian context, namely: a) disregarding the presence of the given secularity and modernity, and b) instrumentalizing the concept of the post‑secular by aggravating the conflict be‑ tween the secular and the religious. To conclude, the author outlines possible further avenues for the post‑secular interpretation of Russian religious philosophy and highlights the significance of this strategy for the current debates.
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СИМПАТИЯ К ЧЕРНОЙ ФАНТАСТИКЕ: ИССЛЕДОВАНИЕ ПРИНЦИПОВ КОНСТРУИРОВАНИЯ ЭЗОТЕРИЧЕСКОГО МИФА
стр.218-239
The article analyzes the concept of “black fiction”, which arose in the Soviet esoteric underground thanks to the Garfang publishing series. Firstly, the article deals with the history of the series. Secondly, the ideological content of the “black fiction” concept is considered, it’s genesis going back to the works of G. Meyrink then developed by E. Golovin and Yu. Stefanov. Thirdly, the place of H. P. Lovecraft is studied, the interpretations of his work in the works of E. Golovin and
modern philosophers of speculative realism are compared, and the points of intersection of the two traditions are established and their difference is shown. At last, the article examines the question of the validity of the concept of “black fiction” from the point of view of the history of ideas and literature. The authors’ conclusion is that there is no single field of “black fiction”, the texts were written under the influence of various religious and esoteric teachings, and the commercial factor also played a role. The studied concept thus was a construct generated by the worldview of the right wing of the Soviet esoteric underground, and although the works of writers of the horror genre were used to create it, their ideas were considerably reinterpreted.
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ПОЧЕМУ ПРАВОСЛАВНЫЕ ОТВЕРГАЮТ ЭВОЛЮЦИОНИЗМ?
стр.240-268
To answer the question posed in the title, its core concepts are first clarified and three aspects distinguished. One is a biological theory itself (E‑1), second is evolutionism claiming the status of a general scientific or even general cultural paradigm (E‑2), and third is the so‑called Orthodox (or Christian) evolutionism, which claims to be a variant of the previous. Next, the article considers the content of the main apologetic strategy of the Orthodox evolutionists in the face of their confessional opponents. Then it offers an analysis of the dogmatic objections raised in the church circles against such points of theistic evolutionism as the “animal” origin of man, the Fall, and the appearance of death in the natural world. In conclusion, it explores a deeper level of motivation of Orthodox anti‑evolutionists and their absolutization of patristic exegesis. Before all, it is a pessimistic view of history associated with increasing degradation and opposed to a mythical “Golden Age”. This view is directly opposite to progressive intuitions and conclusions of evolutionism.
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МЕТОДОЛОГИЧЕСКИЙ АТЕИЗМ ПИТЕРА БЕРГЕРА
стр.269-298
The article analyzes the principle of methodological atheism as it was used by Peter L. Berger. The author demonstrates that the reconstruction of the genesis of this principle enables us to see that it is not an efficient tool to attain the objectives that were put forward by its creator. The neutrality is merely declared but in effect it is not achieved. The reasons for this failure are explained in the article through the concepts of externalization, objectivation and internalization — elements of Berger’s theory that he applied to describe the society formation process. Ignoring the fact that the principle in question results from these processes leads to an erroneous conclusion that methodological atheism allows us to remove the spell from the world around us and overcome the religiously legitimized alienation.
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РЕЦЕНЗИЯ НА: RASMUSSEN, A. M. (2021) MEDIEVAL BADGES. THEIR WEARERS AND THEIR WORLDS. PHILADELPHIA: UNIVERSITY OF PENNSYLVANIA PRESS. — 312 P.
стр.299-306
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РЕЦЕНЗИЯ НА: ЕВРОПА СВЯТЫХ. СОЦИАЛЬНЫЕ, ПОЛИТИЧЕСКИЕ И КУЛЬТУРНЫЕ АСПЕКТЫ СВЯТОСТИ В СРЕДНИЕ ВЕКА / ОТВ. РЕД. С. А. ЯЦЫК. СПБ.: АЛЕТЕЙЯ, 2018. — 324 С.
стр.306-315
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РЕЦЕНЗИЯ НА: PRICE, D. H. (2020) IN THE BEGINNING WAS THE IMAGE: ART AND THE REFORMATION BIBLE. NEW YORK: OXFORD UNIVERSITY PRESS. — 411 P.
стр.315-323
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