St. Tikhon’s University Review. Series I: Theology. Philosophy. Religious Studies
St. Tikhon’s University Review I :69


Kurdybailo Dmitrii
DOI of the paper: 10.15382/sturI201769.11-29
The study covers patristic (primarily Greek) comments on the fragment of Gen 3. 22 “And the Lord God said, Behold, the man is become as one of us, to know good and evil”, which can be grouped in three main patterns. The first and the most widespread one (from Justin Martyr to Maximus the Confessor) suggests reading Gen 3. 22 as an example of God’s irony employed to show Adam that the serpent’s promise to “be as gods” was false and to urge him to repentance. Armenian and Antiochian versions of this pattern are described with some of its features indicating possible dependence on Pseudo-Clementine tradition. The second pattern was elaborated by the Alexandrian exegetes (Origen and Didymus the Blind) and interprets “one of us” as the “one of” the primordial unity of God and intelligible beings, i.e. the devil, who fell away from God and who was followed by Adam. The third pattern was developed in the context of the 4th and 6th Ecumenical councils’ Christological theology (Cyril of Alexandria and Anastasius of Sinai) and is based on Christological analogy: “one of us” is God’s Word as the second Hypostasis of Holy Trinity, and Adam’s likeness to God is understood using the fundamental analogy between Christ as the second Adam and the fi rst, old Adam. The reasoning of each of these three patterns was examined to show their internal logic consistency and the difficulties arising when they are externally compared one with another.
exegesis, patrology, Old Testament, the Genesis, Adam, the Fall, irony, Christology, Origen, Didymus the Blind, John Chrysostom, Cyril of Alexandria, Maximus the Confessor, Anastasius of Sinai

Adrian (Pashin), hieromonk. Grekhopadenie, kozhanye rizy. Chast’ 1 [The Fall, coats of skins. Part 1], available at: http://www.pravoslavie.ru/2995.html (20.01.2017)
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Kurdybailo Dmitrii

Degree: Candidate of Sciences* in Philosophy;
Place of work: Russian Christian Academy for Humanities 15, liter A, Fontanka river embankment, Saint Petersburg 191023, Russia;
E-mail: email: theoreo@yandex.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Работа подготовлена в Санкт-Петербургском государственном университете при поддержке РНФ, проект No 15-18-00062 «Формирование культуры в диаспоре (на примере еврейской, армянской и греческой диаспор)» Автор благодарит проф И Р Тантлевского, д ист н А К Шагиняна и канд филос наук прот Максима Приходько за консультации по ряду обсуждаемых в статье вопросов, а также канд филос наук О И Кулиева за любезно предоставленный перевод фрагмента комментария Оригена на Евангелие от Иоанна и ценные замечания по его интерпретации


Mrowczynski-Van Allen Artur
DOI of the paper: 10.15382/sturI201769.33-47
The article demonstrates the relevance of the thought of Eugene Trubetskoy to the new method of political science, proposed by Eric Voegelin. In his essay under the title “Speculation in colors. Three Essays on the Russian icon”, the thinker develops analysis, surprisingly close to the principles of presentation and order, developed by Voegelin, and expresses a vision, which is absolutely relevant, including in terms of the offered by William Cavanaugh “theopolitical imagination”. Thanks to this approach it turns out that the availability of clear ecclesiological and historiosophical foundations for today and give us an example and a common base (for both Orthodox and Catholics) to overcome the division between East and West of the Christian world. This article attempts to show that the division between East and West, to the image of which we are so accustomed to, is neither ecclesial nor Christian, and that, on the contrary, naturally church vision of that separation is quite different. The author aims to identify in the theopolitical context, what exactly is the vision of a church split.
the icon, E. Trubetskoy, E. Fogelin, theopolitical imagination, W. T. Cavanaugh, Trinity, relations between Church and state, East and West, Church

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Mrowczynski-Van Allen Artur

Place of work: International Center for the Study of the Christian Orient, Plza. Alonso Cano no 1, Granada, 18001, Espana; Instituo de Filosofia “Edith Stein”, Paseo de Cartuja, 49 Granada 18011 Espana;
E-mail: email:dpto.eslavo@icsco.org, arturm-vanallen@institutoifes.es.
This work is the result of research supported by the National Science Center, Poland, through a scientifi c grant number 2014/15/B/HS1/01620
Pushchaev Iurii
DOI of the paper: 10.15382/sturI201769.48-68
In this article the author analyzes the religious views of prominent Soviet philosopher E. V. Il`enkov and to demonstrates some ambivalent moments in his attitude to religion, for example, quasi-religious character of some of his ideas and deeds. Those were, for example, his engagement in studies of deaf-blind students in Moscow State University and his views on some philosophical and psychological aspects of education and teaching of deaf-blind children. Il’enkov’s interpretation of these aspects and the history of teaching deaf-blind students in MSU were named “Zagorsky experiment”. Also it is claimed that Marxism belongs to the philosophy of life and pointed out the latent favorable treatment of suicide in Marxism as atheistic philosophy. The article demonstrates that this latent favorable treatment of suicide was generated mainly because the death was not the subject of reflection and analysis for Marxist philosophers. Putting out of philosophy of life the phenomenon of death and connected aspects is the reason of some tragedies, as in the case of Il’enkov.
Je. V. Il’enkov, Marxism, religion, Soviet philosophy, philosophy of life, life, death, suicide

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Pushchaev Iurii

Degree: Candidate of Sciences* in Philosophy;
Place of work: Institute of Scientific Information on Social Sciences Krzhizhanovsky str., 15, к. 2 Moscow, 117997 Russia;
E-mail: email: putschaev@mail.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.


Metel Ol'ga
DOI of the paper: 10.15382/sturI201769.71-86
The author considers the history of the study of religions at Communist Academy from the point of view of evolution of its basic institutions. Using archival documents and published materials, the author identifies three phases in the institutional design of religious studies at this institution. The first phase (1926–1928s) was connected with the activities of M. A. Reisner and suggested the creation of the Cabinet (Commission) of religious ideology with a very broad research program. However, the result of its activity was only the creation of the library, focused on religion. In the second stage (1928–1930), instead of the Cabinet was formed the Commission on the history of religions that expanded a lot of work in several main directions: research, organization of educational activities and popularization of the obtained results. The results of Commission's work were not as impressive as the original plans proposed: in 1928– 1930s the members of the Commission dealt mainly with the study of the religiosity’s degree of the Moscow workers. The third stage of the institutionalized religious studies in the Communist Academy (1931–1936) was associated with the activities of the anti-religious section of the Institute of philosophy, which members worked on the development of Marxist-Leninist doctrine about religion. Large-scale section’s plans have not been fully implemented as well. Despite the fact that in 1936 the Communist Academy was eliminated, she contributed to the development of Soviet religious studies, affecting the development of individual research schemes and approaches.
The Communist Academy, antireligious work in URSS, Marxist-Leninist theory of religion, the Marxist-Leninist scientific research institutions

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Metel Ol'ga

Degree: Candidate of Sciences* in History;
Place of work: Omsk F.M. Dostoevsky State University Pr. Mira, 55a Omsk, 644077 Russia;
E-mail: email: olgametel@yandex.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Публикация подготовлена в рамках поддержанного РГНФ научного проекта No 16-01-50040 «Лаборатория марксистской мысли: история Коммунистической академии в контексте становления советской исторической науки (1918–1936 гг)
Zoffoli Sara
DOI of the paper: 10.15382/sturI201769.87-104
The article analyses the work of the Italian priest and thinker in relation to the crisis of modern society. Luigi Giussani (1922–2005) noticed the increasing neglect of the self in the 20th century. The thought of the author, which hasn't been studied thoroughly yet, will be analyzed in the context of Catholic anthropological theology of the 20th and 21st centuries, in the light of such authors as J. Ratzinger, A. Milano, J. Bergoglio, A. Scola. A significant likeness between the thoughts of Giussani and Ratzinger will be highlighted. Such likeness consists in stating boththe inseparable bond between Christianity and the recognition of man's greatness: the former is an encounter which reveals man to himself, and in this way saves him. The fundamental themes in the article are: the concept of man as image of God and the concept of man as the tension between relation and individuality. In this regard, the author tackles the problem of the Christian category of existentialism, the image of Christ as a new Adam who fulfi lls the image of God, of the dependence on God as ontological truth of the human creature. In this respect some characteristics of Giussani's thought are made clear: Christianity as an encounter, the belonging to an Other, Renaissance as the period when the fi rst signs of changing the Christian conception of man are seen, modern power as a force aiming at the alienation of the human being, modern nihilism as a form of subjugation to the power.
Catholicism, L. Giussani, J. Ratzinger, anthropological crisis, relation, identity, existentialism, Catholic anthropology, encounter, power, Humanism

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Zoffoli Sara

Degree: Candidate of Sciences* in Philosophy;
Place of work: Novosibirsk State University Pirogova str., 1 Novosibirsk 630090 Russia;
E-mail: email: sara.zopholi@gmail.com.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.


Aliaev Gennadii
DOI of the paper: 10.15382/sturI201769.107-133
The article represents three Simon Frank’s lecture notes, written in the 1920–30s — “The Meaning of Life”, ‘The Meaning of Love” and “The Meaning of Suff ering”, — which shed some more light on Simon Frank’s activity as a lecturer of Russian immigrant societies and organizations in the Western Europe. All these three lecture notes were designed to deal with moral issues, therefore it seems possible to assume that they were youth orientated and intended for the young audience. The topics of the lectures are central for the Frank’s mature period, his main works: the lecture notes refl ect the genesis process of a few ideas, which finally constituted Frank’s woks such as “The Meaning of Life,” “The Unknowable”, “God with Us”, and some others. However, there are also a number of original topics. For instance, “The Meaning of Love” contains a comparative analysis of two conceptions of love — Platonic and Freudian; “The Meaning of Suffering” purposes to solve the announced issue creating a typology of diverse national and cultural approaches to experience and comprehension of the suffering, as well as distinguishing two approaches within the framework of typically Russian attitude to suffering, which Frank calls “the way of Dostoevsky” and “the way of Pushkin”. Moreover, referring to bibliography we see that the texts represent Simon Frank as a reader, reflecting his literary interests for that period of his life. They demonstrate that Russian and German literature — the works of Tutchev, Boratynsky, Pushkin, Dostoevsky, Rilke — were important sources of Simon Frank’s inspiration. These texts reveal the Frank’s views on the topic of interrelations between Russia and Europe, which was one of the central topics of his works. In addition, “The Meaning of Suffering” provides us with a few important features to the portrait of Max Scheler as an intellectual who held the same views as Frank did.
charity, love, Max Scheler, the meaning of life, Russian religious philosophy, Simon Frank, suff ering

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Aliaev Gennadii

Degree: Doctor of Sciences* in Philosophy;
Place of work: Poltava National Technical Yuri Kondratyuk University Pervomaiskyi prosp., 24, Poltava 36011 Ukraine;
E-mail: email: gealyaev@mail.ru.

*According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.

Публикация выполнена в рамках гранта Фонда развития ПСТГУ «Генеалогия идей богословского персонализма (на материале русской религиозной мысли XIX — начала XX века), договор No04-1215/КИП


Nyebolszin Antal

Nyebolszin Antal

Degree: Doctor of Theology;
Place of work: St. Tikhon’s Orthodox University for Humanities 6/1 Likhov pereulok, 127051 Moscow, Russian Federation;
E-mail: email: gyula@mail.ru.
Mikhailov Petr

Mikhailov Petr

Degree: Candidate of Sciences* in Philosophy;
Place of work: Associate Professor of St Tikhon’s Orthodox University Lihov per., 6–1 Moscow 127051 Russia;
E-mail: email: locuspetri@rambler.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Mikhailov Petr

Mikhailov Petr

Degree: Candidate of Sciences* in Philosophy;
Place of work: Associate Professor St Tikhon’s Orthodox University Lihov per., 6–1 Moscow 127051 Russia;
E-mail: email: locuspetri@rambler.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Polskov Konstantin, archpriest

Polskov Konstantin, archpriest

Degree: Candidate of Sciences* in Philosophy;
Place of work: St. Tikhon’s Orthodox University for Humanities 6/1 Likhov pereulok, 127051 Moscow, Russian Federation;
E-mail: email: kpolskov@gmail.com.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Folieva Tat'iana

Folieva Tat'iana

Degree: Candidate of Sciences* in Philosophy;
Place of work: St. Tikhon’s Orthodox University for Humanities 6/1 Likhov pereulok, 127051 Moscow, Russian Federation;
E-mail: email: tatiana_folieva@yahoo.com.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Рецензия подготовлена при поддержке гранта РНФ 14-18-03771 «Современная западная психология религии: адаптация в российском контексте», организация-адресат финансиро- вания — Православный Свято-Тихоновский гуманитарный университет
Prutskova Elena

Prutskova Elena

Place of work: St. Tikhon’s Orthodox University for Humanities 6/1 Likhov pereulok, 127051 Moscow, Russian Federation;
E-mail: email: evprutskova@gmail.com.