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DISCUSSING THE CONCEPT OF CONSERVATIVE ECUMENISM
стр.4-19
This article continues the discussion of the concept of conservative ecumenism proposed by the author in 2017 to describe conservative Christian alliances in defense of traditional values. Debates have mainly revolved around the use of the term “ecumenism” in the case of such alliances. This article proposes what the author calls “ecumenical consciousness” as the minimal criteria for being “ecumenical.” It also considers the question of whether striving for Christian unity is a necessary criterion of ecumenism. Based on the work of George Lindbeck, the author shows that the normative image of ecumenism as a movement to achieve unity as a mandatory condition is incorrect, and that negotiating unity is not the only possible form of ecumenical interaction. The author also discusses the relationship between theology and ideology in connection with ecumenism.
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WHETHER AND HOW ECUMENISM, ANTI-ECUMENISM, AND CONSERVATIVE ECUMENISM ARE POLITICALLY OR THEOLOGICALLY MOTIVATED: A VIEW FROM THE UNITED STATES
стр.20-43
This article discusses the phenomena of ecumenism, anti-ecumenism, and conservative ecumenism. The author sets two goals. The first is to identify the theological foundations of ecumenism and anti-ecumenism, and also to analyze conservative ecumenism in this research perspective. The second is to identify the political component of these phenomena. The author analyzes and criticizes the concept of “ecumenical consciousness” proposed by Andrey Shishkov. He gives his own definition of ecumenism, which includes the hope for the restoration of Christian unity as a fundamental component. From the point of view of the author, conservative ecumenism can be called ecumenism only if it contains an element associated with the quest for unity.
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CAN RELIGIOUS STATES AND REPRESENTATIONS BE RELIGIOUS AND SECULAR? A CRITIQUE OF THE PSYCHOLOGY OF RELIGION
стр.44-64
Since the 1990s, there has been an ongoing discussion in religious studies about the uses of the terms “secular” and “religious.” This article applies the methodology of the critical study of religion within the psychology of religion. There are two main strategies to construct a research program in this field: (1) studying how religious senses occur (neurotheology, transpersonal psychology) and (2) studying how religious representations emerge (cognitive religious studies). This paper provides an overview of these two paradigms through the lens of the religious/secular dichotomy. Scholars who are trying to understand the nature of religious phenomena ignore a significant amount of data labeled as “secular.” The author then suggests studying such representations or senses beyond the religious/secular dichotomy.
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D.A. CHWOLSON AS AN EXPERT WITNESS AND STUDENT OF ABRAHAM GEIGER: THREE CHAPTERS FROM A SCHOLARLY BIOGRAPHY
стр.65-85
This article is based on unpublished sources from St. Petersburg archives (the Manuscript Department of the Russian National Library, the St. Petersburg Branch of the Archive of the Russian Academy, and the Russian State Historical Archive). It explores the forms and methods of Daniel Chwolson’s (1819-1911) work on academic protection for the Jewish minority. Apart from his well-known effort to refute blood libel accusations that spanned five decades (1861-1911), Chwolson’s activities on behalf of Jews included less obvious projects and approaches. For instance, he attempted (unsuccessfully) to establish an “associate professorship for Judaic Studies” at St. Petersburg University in 1896-97, which in due course would give birth to the “Academy of Baron Gunzburg.” Less apparent but equally important is his work in refuting anti-Jewish theological presuppositions; in this he followed in the footsteps of his admired teacher, Abraham Geiger, and the methodologies of Wissenschaft des Judentums. In so doing, Chwolson argued against Christian confessional distortions of Judaism. His firm insistence that early Jewish sources be used in the study of the New Testament and early Christianity anticipated a turn that would become mainstream in the latter half of the 20th century.
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RUSSIAN NEW THEOLOGY IN THE LATE 19TH AND EARLY 20TH CENTURY: ON THE QUESTION OF THE GENESIS AND CONTENT OF THE CONCEPT
стр.86-104
In this article I consider the genesis and the substantial characteristics of the concept of “New Theology,” which has become a commonplace in the Russian theological tradition since the end of the 19th century. Initially this term was applied to lay theologians - particularly, to Khomiakov - but afterward was applied to academic scholars as well, such as metropolitan Antony Khrapovitsky, V.I. Nesmelov, et al. Research shows that in the first decades of the 20th century these authors’ works met with a mixed reception: from very enthusiastic support (e.g., Archbishop Hilarion Troitsky) to strong critique and opposition (e.g., Bishop Viktor Ostrovidov). Later Archpriest Georges Florovsky attempted to give an objective characterization of this theological movement. He defined it as a theology coming not from Revelation but from human experience. The analysis undertaken in this article revealed another significant characteristic of “New Theology,” which is its continuity with the ideas and methodology of the lay theologians on the basis of the principle of confessionalization.
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DOES IT MEAN YOU’RE RADICAL IF YOU HAVE A BEARD AND DON’T EAT BAGUETTES? REVIEW OF: E.I. FILIPPOVA AND J. RADWANI, EDS. 2017. RELIGII I RADIKALIZM V POSTSEKULIARNOM MIRE [RELIGIONS AND RADICALISM IN THE POSTSECULAR WORLD]. MOSCOW: IEA RAN (IN RUSSIAN). - 330 P
стр.105-113
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M.IU. SMIRNOV, ED. 2017. ENTSIKLOPEDICHESKII SLOVAR’ SOTSIOLOGII RELIGII [ENCYCLOPEDIC DICTIONARY OF THE SOCIOLOGY OF RELIGION]. SAINT PETERSBURG: PLATONOVSKOE FILOSOFSKOE OBSHCHESTVO (IN RUSSIAN). - 508 P.
стр.113-119
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