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Корнилов А. А. Епископское служение - это завидная и опасная высота // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2010. Вып. 1 (34). С. 135-139. — Rev. op.: Букова О. В. Святитель земли Нижегородской. Митрополит Нижегородский и Арзамасский Николай (Кутепов). Нижний Новгород : «Кварц», 2009. 328 с.
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Корнилов А. А. Неутомимый Антонин. Изучено литературное наследие "строителя Русской Палестины" // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2010. Вып. 2 (35). С. 117-121. — Rev. op.: Антонин (Капустин), архим. Из Иерусалима. Статьи, очерки, корреспонденции. 1866–1891. Изд. подготовила Р. Б. Бутова. М. : «Индрик», 2010. — 512 с.
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Корнилов А. А. "Как много от меня требуется и как много до сего мне не достает". Книга о смиренном патриархе Тихоне // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2010. Вып. 4 (37). С. 129-133. — Rev. op.: Тихон (Затёкин), архим. Святитель Тихон, Патриарх Московский и всея России. — Н. Новгород: Издательский отдел Нижегородской епархии; Вознес
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Французов С. А. Арабский православный агиографический сборник из Библиотеки Румынской академии и проблема происхождения завета святому // Вестник ПСТГУ. Серия III: Филология. 2012. Вып. 3 (29). С. 57-72.
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Dans le présent article on a donné une description codicologique détaillée et une analyse du contenu du manuscrit B.A.R. Mss orientale 365, daté de 1786, qui fait partie de la collection de la Bibliothèque de l’Académie Roumaine et en défi nitive on l’a identifi é pour la première fois avec un recueil hagiographique orthodoxe arabe. On a réussi à établir que la place essentielle y est réservée aux vies des saints d’origine byzantine, mais dans certains cas l’hagiographie copte et la tradition locale des Arabes chrétiens de Syrie ont exerçé leur infl uence. Une attention particulière est prêtée à la promesse donnée au saint dans la Vie de St Cyriaque et Ste Juliette ainsi qu’aux demandes de l’accorder adressées à Dieu dans les Vies de St Georges et de St Serge et St Bacchus. Auparavant on attribuait l’origine copte à une pareille promesse qui a été largement répandue dans la tradition éthiopienne, mais les matériaux de ce recueil permettent de supposer qu’il faudrait chercher ses racines dans l’hagiographie byzantine.
tradition manuscrite arabe chrétienne, hagiographie orthodoxe arabe, Vies de St Cyriaque et Ste Juliette, de St Georges, de St Serge et St Bacchus, promesse donnée au saint
Колкунова К. А. Теологические корни концепций квазирелигий // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 4 (42). С. 62-75.
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This article analyses the existence of several religious phenomena common in western studies of religion — especially the idea of a quasi-religion. It differentiates between two approaches to the study of quasi-religion: one phenomenological and the other sociological. It studies the theories proposed by Paul Tillich, John Smith, and Arthur Greil. The author of the present article agrees that these ideas are based on real theological prerequisites. The idea of a quasi-religion helps us to understand the connection and interdisciplinary rapport between theology and religious studies during the whole of the twentieth century.
QUASIRELIGION, THEOLOGY, PAUL TILLICH, PHENOMENOLOGY OF RELIGION, SOCIOLOGY OF RELIGION, J. WACH, J. SMITH, A. GREIL, M. HAMILTON
Гришин А. А. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 4 (42). С. 135-139. — Rev. op.: Ure A. Vasili Rozanov and the Сreation: Edenic Vision and the Rejection of Eschatology. N. Y.: Continuum, 2011. 272 p.
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Филиппов Б. А. Госбезопасность против кардинала Кароля Войтылы // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2012. Вып. 4 (47). С. 111-126.
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On the example of the history of persecution of Cardinal Karol Wojtyla the auther discusses the forms and methods of the Polish security service’s struggle against the Catholic Church.
Karol Wojtyla, Catholic Church, Polish security service
Колотвина А. А. Синесий Киренский. Избранные письма // Вестник ПСТГУ. Серия III: Филология. 2012. Вып. 4 (30). С. 105-121.
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The present publication is the first Russian translation of selected letters of Synesius of Cyrene, namely 135, 147 (fragment), 113, 4, 105, 16. The publication is accompanied by an introductory article and commentaries by A. A. Kolotvina.
antique literature, ancient philosophy, byzantology, Byzantium, Hipatia, history of Church, classical philology, Cyrene, Synesius of Cyrene, epistolary
Гришин А. А. О. Павел Флоренский и В. В. Розанов: диалог священника и семьянина // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 6 (44). С. 117-123. — Rev. op.: Розанов В. В. Собрание сочинений. Литературные изгнанники. Книга вторая. Республика, 2010
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Кожухов С. А. Каппадокийская традиция понимания термина «природа» Иоанном Грамматиком в полемике с Севиром Антиохийским // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 2 (46). С. 34-51.
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This article analyses the use of the term Nature as employed in the polemics of the supporters of the council of Chalcedon against their opponents, as exemplified in the controversy between John of Caesarea and Severus of Antioch. Severus could not accept the use of the word Nature as referring to Christ’s humanity after the incarnation and insisted on a different use of the word in the theology of the Trinity and in Christology. John of Caesarea, who accepted the Council of Chalcedon, insisted on the use of the term Nature as a vital component of ecclesial tradition and accused Severus of grave error. But at the same time, both theologians base their arguments on tradition, and use the works of gregory the theologian as those of the Capadocian Fathers to prove their point. Both theologians employ vocabulary developed by the Capadocian School especially the distinction setting apart the concepts of the common and the particular (nature and hypostasis). A particularly relevant proof text is found in one of the epistles of Gregory the Theologian entitled To Cledonius the Presbyter. Here, Gregory was in the midst of a polemic with Apollinaris of Laodicea and defined the distinction between subject (hypostasis) and predicate (nature). This Gave Gregory the opportunity to discuss the ideas of unity and duality in Christ. John of Casesarea pointed to this passage as a proof text for the teaching of Chalcedon. Severus, on the other hand, disagreed, refused to recognize such a distinction, and insisted that Gregory did not refer to the humanity of Christ after his incarnation as his nature. John further referred to other texts of Gregory which he claimed would refute the second point of the teaching of Severus regarding the difference of the application of the term nature in Christology and, on the other hand, in the Theology of the Trinity. John refused to admit such a distinction and continued to follow the teaching of Chalcedon. After an examination of the relevant texts, the author of the article concludes that Severus misunderstood Gregory since the latter did not teach a distinction in his understanding of the term nature whether in its application to Christ or to the trinity. Severus had referred to the passage where Gregory spoke about a unique nature and action of Christ after his incarnation, and used this as a proof text for his own position. On the contrary, this text actually demonstrates the doctrine of the two natures and two actions in Christ, a position which clearly opposes that of Severus. We may conclude that John of Caesarea accurately pinpointed all the theological subtleties of the passages in question and underlined the importance of distinguishing the term nature from that of hypostasis.
terminology, nature, substance, hypostasis, Christology, Council of Chalcedon
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2. Steppa J.-E. John Rufus and the World Vision of Anti-Chalcedonian Culture. New Jersey, 2002
3. Nau F. (ed.) Plerophories, temoignages et revelations contre le concile de Chalcedoine. Paris, 1912.
4. Grillmeier A. Gesu Cristo nella fede della Chiesa. Brescia, 1999.
5. Moeller C. 1944–1945. Un représentant de la christologie néochalcédonienne au début du VI s. en Orient: Naphalius d’Alexandrie. Revue d’Histoire Ecclésiastique, no. 40, pp. 73–140
6. Lebon J. (ed.) Severi Antiocheni liber contra impium Grammaticum. Louvain, 1938.
7. Brooks E. W. (ed.) A Collection of Letters of Severus of Antioch. Paris, 1915
8. Lebon J. Le Monophysisme seveverien: e tude historique, litte raire et the ologique sur la re sistance monophysite au concile de Chalce doine jusqu’a la constitution de l’E glise jacobite. Louvain, 1909.
9. Gallay P. (ed.) Gregoire de Nazianze. Lettres Theologique. Paris, 1974
10. Uthemann K.-H. 1997. Defi nitionen und Paradigmen in der Rezeption des Dogmas von Chalkedon bis in die Zeit Kaiser Justinians. Chalkedon: Geschichte und Aktualitat. Studien zur Rezeption der Christologischen Formel von Chalkedon, pp. 54–122
11. Spasskij A. Istorij a dogmaticheskih dvizhenij v jepohu Vselenskih soborov (v svjazi s fi losofskimi uchenij ami togo vremeni) (The History of dogmatic trends in the age of the Ecumenical Councils). Sergiyev Posad, 1914.
12. Bolotov V. V. Lekcii po istorii drevnej Cerkvi (Lectures on Early Church History). Moscow, 1994
13. Vasilij (Krivoshein), arhiep. 1975. Prostota Bozhestvennoj prirody i razlichija v Boge po sv. Grigoriju Nisskomu (The Simplicity of the Divine Nature and the Distinction in God in Gregory of Nazianz’s Thought). Vestnik Russkogo Zapadno–Evropejskogo Patriarshego Jekzarhata, no. 91–92, pp. 133–158
14. Quasten J. Patrology. Westminster, 1986.
15. Drecoll V. H. Die Entwicklung der Trinitatslehre des Basilius von Casarea, Sein Weg von Homousianer zum Neonizaner. Gottingen, 1996
16. Robertson D. G. 1998. Stoic and Aristotelian notins of Substance in Basil of Caesarea. Vigiliae Christianae, no. 52, pp. 393–417
17. Turcescu L. 1997. Prosopon and Hypostasis in Basil of Caesarea’s «Against Eunomius» and the Epistles». Vigiliae Christianae, no. 51, pp. 374–395.
18. Courtonne Y. (ed.) St. Basile. Lettres. Paris, 1957.
19. Sidorov A. I. (ed.) Svt. Vasilij Velikij . Tvorenija (St. Basil the Great. Writings). Мoscow, 2009
20. Richard M. (Hrsg.) Iohannis Caesariensis presbyteri et grammatici opera quae supersunt. Turnhout, 1977
21. Schwarz E. (Hrsg.) Acta conciliorum oecumenicorum. Berlin, 1914–1984
22. Lebon J. (ed.). Severi Antiocheni ac Sergii Grammatici: Epistulae Mutuae. Louvain, 1949

Бутаков П. А. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 2 (46). С. 128-142. — Rev. op.: Поиски философии в патристике. Морескини К. История патристической философии. М.: Греко-латинский кабинет Ю. А. Шичалина
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Корнилов А. А. Публикация архивного каталога по истории Русского Зарубежья // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2013. Вып. 2 (51). С. 137-142. — Rev. op.: Цуриков В., прот. История России в документах архива Свято-Троицкой духовной семинарии в Джорданвилле. М.: Изд-во ПСТГУ, 2012
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Новохатько Е. А. Храм: отражение и созидание (об истоках раннеготической рефлексии в трактатах аббата Сугерия, Гонория Августодунского, Сикарда Кремонского) // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2013. Вып. 1 (10). С. 7-20.
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The article deals with the representation of early Gothic in three 12th century treatises. The first treatise by Abbot Sugeris on the construction of the temple, his second treatise is on its erection and consecration, and the other two by Honorius of Autun and Sicard of Cremona on the symbolism of the temple building. Medieval sources of this period repeat and develop ideas found in early Christian texts. At the same time, however, they bear witness to new approaches to things in heaven and on earth, thus contributing to its fuller understanding by 12th century society. Trends in European architecture of the XII century will be examined, in particular the onset of early Gothic. The shift from focus on an heavenly city to increasing emphasis on an embodied earthly temple is analyzed in the context of the theological ideas current at that time.
church, temple space, heaven and earth in sacred architecture, reality, corporality
1. Bachelard G. Izbrannoe. Poetika prostranstva (Poetics of Space), Moscow, 2004.
2. Bicilli P. Elementy srednevekovoj kultury (The elements of the medieval culture), Saint-Petersburg, 1995.
3. Vaneyan S. Arhitectura i ikonographia. "Telo simvola" v zerkale klassicheskoj metodologii (Arhitecture and Iconography. The "body of symbol" in the mirror of the classical methodology), Moscow, 2010.
4. Vaneyan S. Hram zemnoj i nebesnyj (Church in Earth and Heaven), 2004, vol. 1.
5. Voskobojnikov O. 2009, in NLO, vol. 99, pp. 23-58.
6. Muratova K. Mastera francuzskoj gotiki (The Masters of the French Gothic), Moscow, 1988.
7. Nekrasov A. Teoria arhitektury (Theory of Architecture), Moscow, 1994.
8. Prak N. Architecture. Language. Theory. History. Collection of the Translations, Moscow, 2011.
9. Furtaj F. Zapiski srednevekovogo masona. Albom Villard de Honnecourt (The Notes of the Medieval Mason. The Album of Villard de Honnecourt), Saint-Petersburg, 2008.
10. Shukurov Sh. Obraz Hrama. Imago Temple (The Image of the Temple), Moscow, 2002.
11. Juvalova E. Slozhenie gotiki vo Francii (The Formation of Gothic in France), Saint-Petersburg, 2000.
12. Aubert M. 1961, in Bulletin Monumental, vol. 119, pp. 7-42.
13. Buchsel M. 2008, in A Companion to Medieval Art: Romanesque and Gothic in Northern Europe, pp. 403-420.
14. Camille M. Gothic Art. Glorious Visions, New York, 1996.
15. Clarke G., Crossley P. 2000, in Architecture and Language. Constructing Identity in European Architecture, pp. 1000-1650.
16. Crossley P. 2009, in The Four Modes of Seeing. Approaches to Medieval Imagery in Honor of Madeline Harrison Caviness, pp. 157-173.
17. Congar Y. J.-M. Mystere du Temple, Paris, 1958.
18. De Bruyne E. Etudes d'Esthetique medievale, Paris, 1946, vol. 2: L'epoque romane.
19. De Bruyne E. L'esthetique du Moyen Age, Louvain, 1947.
20. Duby G. Le temps des cathedrales. Art et societe 980—1420, Paris, 2005.
21. Iogna-Prat D. La Maison Dieu. Une histoire monumentale de l'Eglise au Moyen Age (v. 800 — v. 1200), Paris, 2006.
22. Javelet R. Image et ressemblance au douzieme siècle, Paris, 1967.
23. Panofsky E. Abbot Suger. On the Abbey Church of St.-Denis and Its Art Treasures, Princeton, 1979.
24. Murray St. A Gothic Sermon: making a contract with the Mother of God, Saint Mary of Amiens, Los Angeles, 2004.
25. Recht R. Le dessin d'architecture. Origine et fonctions, Paris, 1995.
26. Sauer J. Symbolik des Kirchengebaudes und seine Ausstattung in der Auffassung des Mittelalters, Freiburg im Breisgau, 1902.
27. Sedlmayr H. Die Entstehung der Kathedrale, Graz, 1976.
28. Zumthor P. La mesure du monde. Representation de l'espace au Moyen Age, Paris, 1993.
Novokhat'ko Ekaterina
Корнилов А. А. Деятельность Вендлингенской общины православных беженцев в послевоенной Германии // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2013. Вып. 3 (52). С. 62-77.
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Displaced persons camps with significant activities of the Russian Orthodox clergy were established and developed after the World War II. The Orthodox community in the Wurttemberg land of Germany was one of the centers for the War refugees. The father superior of the community was priest Adrian Rymarenko future Archbishop of Rockland Andrew, who served as the dean of the Berlin Cathedral in 1943–1945. The article deals with peculiarities of the Wendlingen community founding and developing process. Father Adrian’s letters to the Archpriest of the German Diocese, Metropolitan Seraphim (Ljade), as well as other unknown documents from the German Diocese Archive of the Russian Orthodox Church Abroad and the Novo-Diveyevo Convent (New York) have been for the first time published. The author of the article has shown that this small Orthodox community overcame the post-War troubles and hardship, restored the Church services’ circle and became a Christian missionary center. The author analyses the guidelines of community activities. Metropolitan Seraphim advisedly gave a special status to the community for not only the support a Church service but also organization of a Church manufactory. The author investigated archives sources and found the list of Community members. He discovered among them outstanding clergymen of the Russian Church in Exile and future clerics of the Orthodox Church of America.
Wendlingen Orthodox community, Manager of the German Diocese of the Russian Orthodox Church Abroad, diocesan workshops, father Adrian Rymarenko, priests, displaced persons, refugees
1. Archbishop Andrey. Yedinoye na potrebu (Only One Thing Is Needed). Forestville, 1977.
2. Archiepiskop Andrey. 1986. Russkoye Vozrozhdenye, no. 34, pp. 34-52.
3. Arhiepiskop Ioann San-Frantsisskiy (Shakhovskoy). Izbrannoye (Selected Essays). Vol 2. Nizhny Novgorod, 1999.
4. Batushka O. Adrian (Father Adrian). 1998. Russkiy Palomnik, no. 18, pp. 93-108.
5. Grigoriy Alaskinskiy, episkop. 1978. Novoye Russkoye Slovo, 26 avgusta.
6. Kornilov A. A. Dukhovenstvo peremeschennyh lits. Biographic he skiy slovar' (Clergy of the Displaced Persons. Biographical Dictionary). Nizhny Novgorod, 2002.
7. Kornilov A. A. Preobrazhenye Rossii. O pravoslavnom vozrozhdenii na okkupirovannykh territoriyah SSSR, 1941—1944 (Transfiguration of Russia. About the Orthodox Renaissance on the Occupied Territories of the USSR, 1941-1944). Nizhny Novgorod, 2000.
8. Myshetskiy D. V. 1989. Russkoye Vozrozhdeniye, no. 47-48, pp. 197-201.
9. Nivyer A. Pravoslavnii svyaschennosluzhiteli, bogoslovy i tserkovnii deyateli russkoy emigratsii v Zapadnoy i Tsentral'noy Yevrope. 1920—1995. Biographicheskiy spravochnik (Orthodox Clergy, Theologians and the Church Activists in the Western and Central Europe. 1920-1995. Biographical Directory). Moscow-Paris, 2007.
10. Popov A.N. Russkiy Berlin (Russian Berlin). Moscow, 2010.
11. Shkarovsky M.V. Istoria russkoy tserkovnoy emigratsii (History of Russian Church Emigration). St. Petersburg, 2009.
Кострова Е. А. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 5 (49). С. 142-145. — Rev. op.: The Power of Religion in the Public Sphere / E. Mendieta, J. Vanantwerpen, eds. Columbia University Press, 2011
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Милякова Л. Б., Зюзина И. А. Нереализованный проект: Московский кремль как музейный город // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2013. Вып. 6 (55). С. 111-126.
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The published document «The Adaptation’s Project of the Moscow Kremlin’s Building to a Museum city» has appeared on June, 17th, 1917 in the time of the Provisional government. This is the typewritten text publishing by means of a hectograph. Authors of the document — the outstanding Russian art workers: architect R. I. Klein, critic I. E. Grabar, collector E. F. Vishnevsky, professor of the Moscow State University P. Langovoj and architect-collector I. A. Kuznetsov. All of them were the part of the Commission of the protection of the Kremlin and the Moscow palaces and the takeover of palace property (March 1917 — spring of 1918) that existed at the Moscow municipal duma. The project had a unique large-scale character: it suggested to convert the Kremlin into the basic Moscow museum centre and to concentrate all available museum and private collections in the center. The knowledge of the condition of the Kremlin relics and monuments and the plan’s scrupulousness distinguished this Project. The project has not been discussed in a press, did not become public, however domestic historians remember it.
the Moscow Kremlin, a museum city, Russian art workers, collectors, monuments’ protection, the Commission of the protection of the Kremlin and Moscow palaces, R. I. Klein, I. E. Grab
Miliakova Lidiia
Ziuzina Irina
Саввина О. А. Новые источники для составления жизнеописаний законоучителей Московского учебного округа // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2013. Вып. 4 (31). С. 113-119.
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The article discusses sources on the history of national education being stored in the Central State Archive of Moscow and concerning teaching of religion education at pre-revolutionary school. On a material of researches and memoirs it is shown that experience of teaching of this subject was not negative only as it was represented by a historiography of the Soviet period. The review of funds of the Central State Archive of Moscow, literature and electronic resources on a considered subject is made. It is noted that these materials are important not only from the point of view of restoration of historical objectivity, but also from a position of prospects of their use in modern student teaching for example, in the course of teaching of a course «Bases of orthodox culture». The religious teacher at pre-revolutionary school possessed a leading role in religious and moral education of pupils. There is provided short data on the religious teachers repressed in days of the Soviet power. The conclusion that studying of the found archival documents will allow to restore many biographic facts about the religious teachers serving in the Moscow educational district in pre-revolutionary time is drawn.
Religion education, pre-revolutionary school, religious and moral education, biographies of religious teachers, Central State Archive of Moscow, history of education in Moscow, sources about lives of saints martyrs
1. Za Hrista postradavshie: Gonenija na Russkuju Pravoslavnuju Cerkov' v 1917-1956: Biograficheskij spravochnik (Victims for Christ: Persecutions for Russian Orthodox Church in 1917–1956: Biographical Reference), Moscow, 1997, vol. 1: A-K.
2. Puhal'skaja M. F. Prepodavanie Zakona Bozhija v gimnazijah i real'nyh uchilishhah Belarusi v nachale XX veka (1900-1917 gg.) (Teaching of God Law in Gymnasiums and Real Schools of Belarus’ in Begin of XX Century (1900–1917)), in http://churchby.info/rus/525/ (Date: 26.06.2013).
3. Savvina O. A. 2012 “Formuljarnye spiski pedagogov-matematikov Moskovskogo uchebnogo okruga v fondah Central'nogo istoricheskogo arhiva Moskvy” (Formulary Lists of Pedagogues-Mathematicians of Moscow Teaching District in Funds of Central Historical Archive of Moscow), in Vestnik Eleckogo gosudarstvennogo universiteta im. I. A. Bunina, Serija «Pedagogika» (Istorija i teorija matematicheskogo obrazovanija), Elec, 2012, vol. 32, pp. 58-67.
4. Sinel'nikov S. P. 2011 “Ocenki lichnosti i dejatel'nosti zakonouchitelja dorevoljucionnoj shkoly v sovetskoj i postsovetskoj istoriografii” (Estimations of Person and Activity of Religion Teacher of Pre-Revolutionary School in Soviet and Postsoviet Historiography), in Rol' lichnosti v istorii: real'nost' i problemy izuchenija: nauch. sb. (po materialam 1-j Mezhdunarodnoj nauchno-prakticheskoj Internet-konferencii), Minsk, 2011, pp. 119-125.
5. Suhova N. Ju. 2007 “K voprosu o pedagogicheskoj podgotovke vypusknikov vysshej duhovnoj shkoly v kontekste reform XVIII-XX vv.“ (To Question of Pedagogical Training of Graduates of High Spiritual School in Context of Reforms of XVIII–XX Cent.), in Vestnik Pravoslavnogo Svjato-Tihonovskogo gumanitarnogo universiteta. Serija 4. Pedagogika. Psihologija, 2007, vol. 6, pp. 70-91.
6. Fidchenko O. V. 2007 “Arhivnye dannye o zakonouchiteljah Moskovskogo uchebnogo okruga XIX — nachala XX v.“ (Archive Data about Religion Teachers of Moscow Teaching District of XIX — Begin of XX Cent.), in Pravoslavnaja kul'tura v Rossii: proshloe i nastojashhee: po materialam Vtoryh Svjato-Filaretovskih chtenij, Moscow, 2007, pp. 79-87.
7. Bahrushin Ju. A. Vospominanija (Memoires), Moscow, 1994.
Гришин А. А. Пол, семья и религия в переписке В. В. Розанова и С. А. Рачинского. // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 6 (50). С. 46-64.
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The author analyses the correspondence between Rozanov and Rachinsky from the point of view of matters pertaining to sex, the family, and their connection with religion. Each of the two philosophers represents a different and opposing school of thought in regard to these issues. The main problem is whether sex, marriage, and the family should be thought of as belonging to the sacred or profane sphere. It would seem constructive to view this question taking into account some contemporary theories about the sacred. Questions of sex for Rozanov are intimately related to his thought on the relationship of sex and religion. Rozanov noted that the thought of the Church regarding sex was highly equivocal. On the one hand, marriage in theory is regarded as a sacrament and is blessed by the Church. On the other hand, in practice, sex is subject by the Church to all sorts of administrative measures of a repressive nature and is a forbidden object for discussion. Rachinsky, in this, shared the opinion of Rozanov. For Rozanov, the best and highest proof of the intimate connection of sex and religion is the fact that at the moment of conception, God intervenes and creates a soul for the newly conceived human being. Accepting sex as a blessing, is, according to Rozanov, the best medicine against all sorts of theories of free thought, atheism, and other similar anti-theistic philosophies. These problems which Rozanov described have in our time not diminished but on the contrary have become even more relevant. The ideas expressed in Rozanov's correspondence with Rachinsky may offer us new suggestions for ways to solve similar problems in contemporary society
sex, family, marriage, love, religion, human nature, sin, spirituality holiness, V. V. Rozanov, S. A. Rachinsky
1. Zenkin S. N. Nebozhestvennoe sakral'noe: teorija i hudozhestvennaja praktika (Non-Divine Sacral” Theory and Artistic Practice), Moscow, 2012.
2. Rozanov V. V. Religija. Filosofija. Kul'tura (Religion. Philosophy. Culture), Moscow, 1992.
3. Rozanov V. V. Sobranie sochinenij. Literaturnye izgnanniki (Collected Works. Literary Exiles), M.oscow, 2010. Kn. 2.
4. Struve P. B. (1995) “Bol'shoj pisatel' s organicheskim porokom” (Big Writer with Organic Vice) in: V. V. Rozanov: pro et contra, Saint-Petersburg, 1995, vol. 1, pp. 378–387.
Забаев И. В., Кострова Е. А. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 6 (50). С. 132-137. — Rev. op.: The Public Significance of Religion / L. J. Francis, H.-G. Ziebertz, eds. Brill, 2011
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Zabaev Ivan
Kostrova Elizaveta
Французов С. А. «Чудо Богородицы в Атрибе»: текстологические особенности и специфика содержания // Вестник ПСТГУ. Серия III: Филология. 2013. Вып. 5 (35). С. 97-108.
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In the present article two versions of the Arab hagiographic tale about the miracle worked by St. Mary in the city of Atrib in Lower Egypt are examined. One of them was discovered by the author of the article in the manuscript B.A.R. Mss orientale 365 (fol. 213b—217b) at the Library of the Academia Romana in Bucharest, the other is included in two copies, Arab. n. s. 266 (fol. 1a—5b) and Arab. n. s. 91 (fol. 5b, col. 2-7b, col. 2), originated in the village of al-Tayba near Jerusalem and kept in the Russian National Library. Both versions are edited with Russian translations and commentary in the Appendices 1 and 2 to the article. Besides that, their comparison with the Ethiopic translation of that miracle is drawn. As a result of a thorough textological analysis of all those versions it became possible to suppose that the Miracle of St. Mary in Atrib had been transmitted orally among Christian Arabs and had been compiled in written form in different places and in various epochs. Its contents reflects the attitude of Islamic authorities towards their Christian subjects who were undergoing a direct violence as well as all kinds of official taxes and illicit extortions.
Arab hagiography, Miracles of of St. Mary, the Copts and their religious heritage, city of Atrib in Egypt, the caliph al-Ma'mun, persecutions of Christians by Muslims.
1. Bol'shakov O. G. Istorija Halifata (History of Caliphate), Moscow, 1993, vol. 2: Jepoha velikih zavoevanij, 633—656 (Time of Great Conquests, 633–656).
2. Muhammad-bek Gunajm. Mahasin as-suluk fi ta'rih al-hulafa' va-l-muluk, Cairo, 1938.
3. Otchet Imperatorskoj Publichnoj biblioteki za 1883 god (Report of Emperor Public Library for 1883), Saint-Petersburg, 1885.
4. Francuzov S. A. 2012 “Arabskij pravoslavnyj agiograficheskij sbornik iz Biblioteki Rumynskoj akademii i problema proishozhdenija zaveta svjatomu” (Arabic Orthodox Hagiographic Collection from Library of Romanian Academy and Problem of Origin of Testament to the Holy One), in Vestnik PSTGU. Serija III: Filologija, Moscow, 2012, vol. 3/29, pp. 57-64.
6. Francuzov S. A. 2012 “Istorija jefiopskoj literatury na jazyke gejez” (History of Ethyopic Literature in Ge’ez Language), in Emel'janov V. V. (ed.) Literatury stran Azii i Afriki. Nachal'nyj period razvitija, Saint-Petersburg, 2012, pp. 213-244.
7. Je. P. A. 2008 “Evfimija Vsehval'naja” (St. Euphemia), in PJe, 2008, vol. 17, pp. 462-465.
8. Balicka-Witakowska E., Bausi A. 2010 “Ta'ammara Maryam”, in EA, 2010, vol. 4, pp. 789-790.
9. Cantineau J. Cours de phonetique arabe suivi de Notions generales de Phonetique et de Phonologie, Paris, 1960.
10. Cerulli E. Il libro etiopico dei Miracoli di Maria et le sue fonti nelle letterature del Medio Evo latino, Roma, 1943.
11. Getatchew Haile, Nosnotsin D. 2007 “Marian literature”, in EA, 2007, vol. 3, p. 815.
12. Graf G. Geschichte der christlichen arabischen Literatur, Citta del Vaticano, 1944, vol. 1 (Studi e testi, 118).
13. Wustenfeld F. (ed.) Jacut's geographisches Worterbuch..., Leipzig, 1866, vol. 1.
14. Stewart R. 1991 “Atrib”, in CE, 1991, vol. 1, p. 307.
15. Troupeau G. Catalogue des manuscripts arabes (Bibliotheque nationale), Paris, 1972, vol. 1.
16. Guest Rh. (ed.) The Governors and Judges of Egypt or Kitab el Umara' (el Wulah) wa Kitab el Qudah of el Kindi, together with an Appendix derived mostly from Raf el Usr by Ibn Hajar, Leyden, London, 1912.
Французов С. А. Бухарестская версия «Чуда Богородицы в Атрибе» // Вестник ПСТГУ. Серия III: Филология. 2013. Вып. 5 (35). С. 133-142.
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Французов С. А. Тайбитская версия «Чуда Богородицы в Атрибе» // Вестник ПСТГУ. Серия III: Филология. 2013. Вып. 5 (35). С. 143-160.
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Алексеев А. А. Библейские исследования в России в XIX и XX вв.. // Вестник ПСТГУ. Серия III: Филология. 2014. Вып. 1 (36). С. 9-28. DOI: 10.15382/sturIII201436.9-28
The paper gives an outline of Biblical studies in Russia during the last two centuries. It presents two contrasting tendencies as main factors in the development of Russian Biblical studies in the 19th century. On the one hand, it is the Western historical and philological approach orientated towards the humanistic tradition of the study of classical ancient authors. On the other hand, it is the Russian ecclesiastical and dogmatic approach manifesting itself in the unreadiness to adopt results of the Western science. Areas of study where particularly successful research was carried out in the period in question are the history of the church (above all, Russian and Byzantine), canon law and the history of the church service. These areas are characterised by collaboration between the lay and the ecclesiastical science. Besides, Slavonic Biblical studies and the translation of the Bible are considered undoubtedly successful areas. After 1917 the distance separating Russian Biblical studies from European increased in conditions of isolation.
Biblical studies in Russia, Slavonic Bible, translation of the Bible, textological approach, dogmatic approach

1. Alekseev A. A. 1996 “Pravedniki slavjanskoj bibleistiki” (Righteous of Slavic Buble Studies), in Russkoe podvizhnichestvo [sbornik v chest' D. S. Lihacheva], Moscow, 1996, pp. 270–278.
2. Alekseev A. A. Tekstologija slavjanskoj Biblii (Textology of Slavic Bible), Saint-Petesburg, 1999.
3. Alekseev A. A. 2003 “Perevody Svjashhennogo Pisanija na russkij jazyk” (Russian Translations of Holy Scripture), in Pravoslavnaja jenciklopedija, 2003, vol. 5, pp. 153–161.
4. Alekseev A. A. Biblija v bogosluzhenii. Vizantijsko-slavjanskij lekcionarij (Bible in Service. Byzantine-Slavic Lexionary), Saint-Petesburg, 2008.
5. Colwell E. C. Studies in Methodology in Textual Criticism of the New Testament, Leiden, 1969.
6. Hall B. 1969 “The Trilingual College of San Idelfonso and the Making of the Complutensian Polyglot Bible”, in Studies in Church History, Leiden, 1969, vol. 5.
7. Metzger B. M. A Textual Commentary on the Greek New Testament, Stuttgart, 1971.
8. Metzger B. M. 1972 “Greek Lectionaries and a Critical Edition of the Greek New Testament”, in Aland K. (ed.) Die alten Übersetzungen des Neuen Testaments, die Kirchenväterzitate und Lektionare. Die gegenwärtige Stand ihrer Erforshung und ihre Bedeutung für die griechische Textgeschichte, Berlin, New York, 1972, pp. 479–497.
9. Vermes G. Jesus the Jew: A Historian’s Reading of the Gospels, Minneapolis, 1973.
10. Wevers J. W. Text History of the Greek Genesis, Göttingen, 1974.
11. Wickgren A. 1963 “Chicago Studies in the Greek Lectionary of the New Testament”, in Biblical and Patristic Studies in memory of R. P. Casey, Freiburg, 1963, pp. 96–121
Гришин А. А. Сакральное без головы // Вестник ПСТГУ. Серия I: Богословие. Философия. 2014. Вып. 2 (52). С. 145-150. — Rev. op.: Зенкин С. Н. Небожественное сакральное: теория и художественная практика. РГГУ, 2012
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Корнилов А. А. Архипастырь мятежного ХХ века // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2014. Вып. 2 (57). С. 145-149. — Rev. op.: Гаврилин А. В. Под покровом Тихвинской иконы. Архипастырский путь Иоанна (Гарклавса). СПб.: Алаборг; Тихвин: Издательская служба Тихвинского монастыря. 2009 (Серия «Странствия Чудотворной»)
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Леонов В. А. Антропологическая структурность образовательной деятельности // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2014. Вып. 1 (32). С. 56-69. DOI: 10.15382/sturIV201432.56-69
In this article the author, relying on basic affirmations of Christian teaching on the human person, reconstructs the anthropological basis for various spheres of educational activities. The crisis in modern pedagogy, where the rapid growth of scientifi c knowledge does not signifi cantly improve the quality of education, according to the author, is the consequence of the loss of a holistic view of man. Education is fragmented and focused on the development of certain anthropic qualities, but not on man as integrity. The fi rst step in solving this problem is the application of a proper integral anthropological model for pedagogical activity. As a necessary and proven concept of man, the author off ers the Christian one — presented in the Bible and spiritual experience of the Orthodox Church. The article offers a special anthropological approach for structural analysis of modern educational activity on the basis of the Christian teaching on the human person. In the course of the study defines the specific features and substantive scope of the three forms of education: natural-scientific, humanitarian and spiritual. The natural-science education forms, fills the scientific knowledge and practical skills of the natural level of man. Humanitarian sphere determines the personal growth of the person and due to the personal influence of the teacher on the student. Spiritual sphere reveals and ensures the interaction of man with God and the spiritual world. The article raises the question of harmonization of these spheres in specific educational processes; and analyses possible distortions in the case of ignoring of completeness of the educational influence on a person.
theology, anthropology, education, pedagogy, psychology, personality, synergy, integrity.

1. Leonov V., prot. 2006 “Antropologicheskij ideal sovershenstva” (Anthropological Ideal of Perfection), in Vestnik Pravoslavnogo Svjato-Tihonovskogo gumanitarnogo universiteta. Serija IV: Pedagogika. Psihologija, 2006, vol. 2, pp. 81–92.
2. Leonov V., prot. 2008 “Vzaimosvjaz' ponjatij «lichnost'» i «obraz Bozhij» v pravoslavnom bogoslovii” (Connection of Notions “Person” and “Image of God” in Orthodox Theology), in Svjatootecheskaja psihologija. Nauchnye doklady i vystuplenija. Materialy konferencii XVI Mezhdunarodnyh Rozhdestvenskih obrazovatel'nyh chtenij, Moscow, 2008, pp. 66–73.
3. Leonov V., prot. Osnovy pravoslavnoj antropologii: Uchebnoe posobie (Grounds of Orthodox Anthropology: Textbook), Moscow, 2013.
4. Shuvalov A.V. 2012 “Obrazovanie v poiske simfonii” (Education in Search of Symphony), in Zhivaja voda: nauchnyj al'manah (Serija «Pravoslavie. Pedagogika. Psihologija»), Kaluga, 2012, vol. 1, pp. 94–108.
Сапрыкина А. А. Понятие "дома"в контексте образования детей по учению святителя Иоанна Златоуста // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2014. Вып. 3 (34). С. 48-55. DOI: 10.15382/sturIV201434.48-55
The article contemplates the concept of home, family (oikos) in the pedagogical context of the doctrine of St. John Chrysostom. The basic features and functions of the “oikos” are discussed. According to Chrysostom the “oikos” is an organic whole, live organism which is capable of having a spiritual life. The “oikos” can also be compared to the Heaven, the Church where the father and the husband teaches his children and wife like a priest. Also the “oikos” is compared to a polis - a city-state governed by a king, and to the spiritual army. Chrysostom also encourages to consider the “oikos” as a school, a place of children’s education. The education function of the family is a central point of the Chrysostom’s discourse
Johannes Chrysostomus, home, family, marriage, a small Church, education, upbringing, teaching, children

1. Averincev S. S. Pojetika rannevizantijskoj literatury (Poetics of Early Byzantine Literature), Moscow, 1997.
2. Kibardin N. Sistema pedagogiki po tvorenijam blzh. Avgustina (Pedagogical System according to Works of St. Augustine), Kazan', 1910.
3. Muretov M. D. Hristianskij brak i Cerkov' (Christian Marriage and Church), Moscow, 2002.
4. D'jachenko G (ed.) Polnyj cerkovno-slavjanskij slovar' (s vneseniem v nego vazhnejshih drevnerusskih slov i vyrazhenij) (Complete Church-Slavonic Dictionary (with Bringing in It Main Old Russian Words and Expressions)), Moscow, 1993.
5. Troickij S. V. Hristianskaja filosofija braka (Christisn Philosophy of Marriage), Klin, 2001.
13. Liddell H. G., Scott R. (eds.) Greek-English Lexicon, New York, 1996.
6. Bara Z.-J. 2010 “The Obligation of the Christian Believers in the Works of Saint John Chrysostom”, in Studia Universitatis Babeş-Bolyai, Theologia Catholica Latina, 2010, vol. 2, pp. 74–75.
7. Uciecha A. 1986/1987 “Rodzina miejscem wychowania w traktacie pedagogicznym o wychowaniu dzieci Jana Chryzostoma” (Family Place of Education in Pedagogical Treatise about Education of Children of John Chysostom), in Slaskie studia historyczno-teologiczne, 1986/87, vol. 19/20, pp. 65–92.
Становская Т. А. Историческая преемственность изучения православной культуры в России // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2014. Вып. 3 (34). С. 85-94. DOI: 10.15382/sturIV201434.85-94
The revival of the interest in Orthodox culture in Russia naturally has the eff ects on the national education: the foundation of Sunday schools and Orthodox gymnasiums, the introduction of a religious component in the comprehensive school (module «Fundamentals of the Orthodox culture» in the course «Basics of religious cultures and secular ethics»). However, problems connected with the methodology of teaching Orthodox culture in the confessional-oriented educational and general education institutions still remain urgent. The article presents some problems and features of the methods of teaching Orthodox culture in pre-revolutionary Russia, identified during the analysis of the educational-methodical literature. One of the first problem is to set the program constructing of teaching of the law of God for Sunday schools and Orthodox gymnasiums, the choice of the method of presenting the material, which in pre-revolutionary practice was presented in three ways: gradual, joint and concentric. Each of them had its own peculiarities, which are necessary to be considered in modern programs developing, aimed at the study of Orthodox culture. The second important issue of the top-priority for a modern methods of teaching Orthodox culture, by the author's opinion, is the moral problem-oriented component in the lessons of the Law of God and the Fundamentals of Orthodox culture. Based on the experience of pre-revolutionary teachers, the author of the article offers solutions to it using tools such as appealing to the experience of the child, the modeling of problem situations, etc. The article data represents the synthesis of the results of the initial stage in learning Orthodox culture teaching experience in pre-revolutionary Russia and cover the most actual problems for modern methods.
doctrinal discipline, the Law of God, the Orthodox culture, lesson, methodology of teaching the Law of God, method of presenting materials, gradual method, joint method, concentric method, the teacher of the Law of God, moral conclusion, historical conti

1. Averincev S. S. Hristianstvo: Jenciklopedicheskij slovar' (Christianity: Encyclopedic Dictionary), Moscow, 1993, vol. 1.
2. Blagonravov M., prot. Opyt metodicheskogo posobija dlja zakonouchitelej cerkovno-prihodskih shkol (Experience of Methodological Handbook for Religion Teachers of Church Parish School), Astrahan', 1911.
3. Vostorgov I. I., prot. 1902 “Otchet za 1901–1902 gg.” (Report for 1901–1902), in Duhovnyj Vestnik Gruzinskogo Jekzarhata, 1902, vol. 16, pp. 39–40.
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5. Divnogorceva S. Ju. Istoriko-teoreticheskij analiz pravoslavnoj pedagogicheskoj kul'tury v Rossii: avtoref. dis. … d-r ped. nauk (Historical-Theoretical Analysis of Orthodox Pedagogical Culture in Russia: Dissertation Abstract), Moscow, 2011.
6. Divnogorceva S. Ju. 2011 “Razvitie pravoslavnoj pedagogicheskoj kul'tury v sovremennoj Rossii” (Development of Orthodox Pedagogical Culture in Modern Russia), in Pedagogika, 2011, vol. 4, p. 57.
7. Kiprian (Jashhenko), Igumen. Pravoslavnoe vospitanie: lekcii, interv'ju, vospominanija (Orthodox Education: Lectures, Interviews, Memories), Moscow, 2012.
8. Nozer F. Metodika Zakona Bozhija, ili Posobie k prepodavaniju Zakona Bozhija v nachal'noj shkole (Methodic of God’s Law, or Handbook for Teaching of God’s Law in Elementary School), Moscow, 1898.
9. Sinel'nikov S. P. Prepodavanie Zakona Bozhija v uchebnyh zavedenijah Rossii do 1917 goda (Teaching of God’s Law in Educational Institutions of Russia till 1917), in http://www.bogoslov.ru/text/453126.html
10. Sokolov D. P., prot. 1868 “O prepodavanii Zakona Bozhija (Po povodu novogo raspredelenija uchebnyh predmetov po klassam v gimnazijah i progimnazijah S.-Peterburgskogo uchebnogo okruga, vvedennogo v vide opyta v 1866/67 uchebnom godu)” (About Teaching of God’s Law (About New Distribution of Subjects between Classes in Gymnasiums and Progymnasiums of Teaching District of Saint-Petersburg, Introduced as Experience in 1866/67 School Year)), in Zhurnal Ministerstva Narodnogo Prosveshhenija, 1868, vol. 137).
11. Sosuncov E. F. Metodicheskie ukazanija i konspekty urokov po Zakonu Bozhiju: Kurs mladshego otdelenija nachal'noj shkoly (Methodical Indications and Conspects of Lessons for God’s Law: Course of Younder Department of Elementary School), Kazan', 1909.
12. Strahov N. N. Kratkaja metodika Zakona Bozhija s izlozheniem obshhih nachal i sredstv religioznogo vospitanija (Short Methodic of God’s Law with Statement of General Basics and Methods of Religious Education), Moscow, 1891.
13. Faddej (Uspenskij), arh. Tverskoj. Tvorenija (Works), Tver', 2003, vol. 2: Zapiski po didaktike (Notices for Didactics).
14. Shirskij S. I. O prepodavanii zakona Bozhija v nachal'nyh narodnyh uchilishhah (About Teaching of God’s Law in Elementary People Schools), Kostroma, 1876.
Валова Е. А. Синтаксические свойства русской энклитической частицы же // Вестник ПСТГУ. Серия III: Филология. 2014. Вып. 4 (39). С. 16-33. DOI: 10.15382/sturIII201439.16-33
The purpose of this paper is to describe syntactic properties of the Russian enclitic particle же. Clitics are defi ned as unaccented dependent words that cannot form full sentences and perform a single accentual unit with the lexical word. They also have no own stress and, according to Wakkernagel’s law, follow the fi rst lexical word (clitic-host) in a sentence. This rule operates in the Old Russian language, though in the modern Russian we fi nd exceptions. This paper is based on data from the Russian national corpus and takes a deeper view on the use of же in a diachronic aspect, on syntactic positions that this particle can take and on factors that aff ect the choice of its position. For our research, we have selected sentences with же and two types of noun phrase as a clitic-hosts, proper noun groups and groups that consist of an adjective and a noun. We argue that the particle can occupy the second and the third positions in such sentences: after the fi rst word or after the whole noun phrase. According to our data, же does not always follow Wakkernagel’s law and can go after a noun complex in its emphatic and adversative meaning. It usually follows two foreign proper nouns, titles of books or fi lms, place-names and fi xed expressions. In other cases, же mainly occupies the second position. Moreover, when the sentence contains a negation operator не, the enclitic же is usually placed in the second position after the fi rst word of a noun phrase. We can therefore suppose that in the modern Russian language the strict operation of Wakkernagel’s law is no more obligatory for this clitic and that its positions can vary.
clitics, particles, word order, Wackernagel’s law, Russian language, corpusbased study

1. Bonno K., Kodzasov S. V. 1998 “Semanticheskoe var'irovanie diskursivnyh slov i ego vlijanie na linearizaciju i intonirovanie (na primere chastic zhe i ved')” (Semantic Diversity of Discourse Words and Its Influence in Linearisation and Intoning (on Example of Particles zhe and ved’)), in Diskursivnye slova russkogo jazyka: opyt kontekstno-semanticheskogo opisanija, Moscow, 1998, pp. 382–446.
2. Valova E. A. “Sintaksicheskie svojstva jenkliticheskoj chasticy zhe v diahronicheskom aspekte: korpusnoe issledovanie” (Syntax Features of Enclitic Particle zhe in Diachronic Aspect: Corpus Study), in Nauchno-tehnicheskaja informacija (in print).
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4. Dobrushina E. R. 2014 “Videv i uvidja: zhizn' i smert' deeprichastij, obrazovannyh po neproduktivnym modeljam” (Videv and uvidja: Life and Death of Verbal Adverbs, Made from Non-Productive Models), in Korpusnye issledovanija po morfemnoj, grammaticheskoj, leksicheskoj semantike russkogo jazyka, Moscow, 2014, pp. 96–119.
5. Zaliznjak A. A. Drevnerusskie jenklitiki (Old Russian Enclitics), Moscow, 2008.
6. Ljashevskaja O. N., Sharov S. A., Chastotnyj slovar' sovremennogo russkogo jazyka (na materialah Nacional'nogo korpusa russkogo jazyka) (Frequency Dictionary of Modern Russian Language (on Materials of National Corpus of Russian Language)), Moscow, 2009.
8. Ozhegov S. I. Slovar' russkogo jazyka (Dictionary of Russian Language), Moscow, 1989.
9. Plungjan V. A. Obshhaja morfologija. Vvedenie v problematiku (General Morphology. Introduction in Problematic), Moscow, 2003.
10. Russkaja grammatika (Russian Grammar), in http://rusgram.narod.ru (Date: 12.01.2013).
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12. Paducheva E. V. La particule ŽE: semantique, syntaxe et prosodie. Les particules énonciatives en Russe contemporain, 3, Paris, 1987, pp. 11–44.
13. Spencer A., Luis Ana R. Clitics: an Introduction, Cambridge, 2012.
14. Wackernagel J. 1892 “Über ein Gesetz der indogermanischen Wortstellung“, in Indogermanische Forschungen, Strassburg, 1892, vol. 1, pp. 333–434.
Корнилов А. А. Деятельность русского зарубежного монашества в ХХ в.: попытка систематизации биографических материалов // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2014. Вып. 5 (60). С. 173-173. — Rev. op.: Кузнецов В. А. Русское православное зарубежное монашество в ХХ веке: Биографический справочник. - Екатеринбург: Барракуда, 2014. - 442 с.
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Кострова Е. А. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2014. Вып. 6 (56). С. 136-140. — Rev. op.: Matovina T. Latino Catholicism. Transformation in America’s Largest Church. Princeton University Press, 2012
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Рогожина А. А. Диоклетиан и Аполлон в Антиохийском цикле. Источники и методы коптских агиографов // Вестник ПСТГУ. Серия III: Филология. 2014. Вып. 5 (40). С. 78-88. DOI: 10.15382/sturIII201440.78-88
This article discusses one of the most peculiar elements of the Diocletianic tradition in Coptic hagiographical texts which is unattested in any other historical sources — namely, the special connection between Diocletian and his favourite god, Apollo. It appears that the authors of Coptic texts used for re-creating the historical setting of the events of the Great Persecution not only the material provided in the works of Christian historiographers, such as Eusebius, Lactantius and John Malalas, but also homiletic and hymnographic material found in other sources. The descriptions of the Diocletian’s connection with Apollo in the Coptic texts contradict the historical evidence (Diocletian’s tutelary deity was Zeus, not Apollo); however, they evince their authors’ knowledge of the references to the cult of Apollo at Antioch in the works of the two most popular Antiochian authors of later period — John Chrysostom and Severus of Antioch. Their homilies in honour of St Babylas of Antioch have been known in Egypt from the relatively early stage and have obviously influenced the Coptic perception of Antioch as a centre of the cult of Apollo; one might also see the how these later episodes — the story of Julian the Apostate and the relics of St Babylas — were re-imagined and re-introduced by Coptic hagiographers into the martyr passions of the Diocletianic period.
Coptic hagiography, cycles, historiographia, homiletica, hymnographia, Diocletian, Apollo, Antiochia, John Chrysostom, Severus of Antioch.

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Французов С. А. Сказание о благочестивой израильтянке Хaасане в арабо-православной агиографической традиции // Вестник ПСТГУ. Серия III: Филология. 2014. Вып. 5 (40). С. 89-99. DOI: 10.15382/sturIII201440.89-99
In the present article its author examines the contents, a presumable origin and linguistic peculiarities of the Arab Orthodox verison of the hagiographic story about Hasan the Israelite, the pious wife of a rich merchant, who more than once was running a fatal danger in order to save her honour from sexual harassments of sinners and by the end of her life became a saint anchoress endowed with the gift of healing. An hypothetical relation of the main plot of the story with Hellenistic romance as well as with the totally rethought Ancient Egyptian Tale of two Brothers is demonstrated. As a result of a linguistic analysis of that hagiographic work an obvious infl uence of the SyroPalestinian dialect of the Arabic language was elucidated. An edition of that story which has not been published yet, enclosed to the article, is based on its two copies, kept in Bucharest and in Paris respectively.

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Французов С. А. Сказание о благочестивой израильтянке Хaасане. Перевод (пер. и коммент. С. А. Французов) // Вестник ПСТГУ. Серия III: Филология. 2014. Вып. 5 (40). С. 113-123.
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Сапрыкина А. А. Роль отца в педагогическом учении святителя Иоанна Златоуста // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2014. Вып. 4 (35). С. 80-89. DOI: 10.15382/sturIV201435.80-89
This article presents the doctrine of the St. John Chrysostom about the role of a father in child education and care. The father is considered to be a head of a family like a king. However this king-father is responsible to the King-God for upbringing of his children. The main role of the king-father is a provident care of child i.e. extensive support, guidance, educational process management including the selection of teachers. The father is also called «a teacher» which highlights the first and one of the most important task of a father. Chrysostom urges a father both to guide a mother in the upbringing process and also educate his children directly first of all in the religious and moral fi elds.
Johannes Chrysostomus, father, mather, parents, family, education, teacher, providence, upbringing, teaching, king in home.

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2. Mansurov I. H. 2008 “Arche kak antropologicheskij princip v bogoslovii i filosofii svjatitelja Ioanna Zlatousta” (Arche as Anthropological Principle in Theology and Philosophy of St. John Chrysostom), in Al'fa i Omega, 2008, vol. 1/51, pp. 82–95.
3. Saprykina A. A. 2012 “Kljuchevye pedagogicheskie ponjatija v nasledii svjatitelja Ioanna Zlatousta” (Key Pedagogical Ideas in Heritage of St. John Chrysostom), in Vestnik PSTGU. Serija IV: Pedagogika. Psihologija, 2012, vol. 4/27.
4. Fomina M. S. 1993 “Drevnejshie spiski sbornika Zlatostruj v rannej slavjanskoj pis'mennosti XI–XII vekov” (Oldest Copies of Collection Zlatostruj in Early Slavic Literature of XI–XII Centuries), in TODRL, Saint-Petersburg, 1993, vol. 47.
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Филиппов Б. А. О волнах и циклах духовного (религиозного) напряжения в истории // Вестник ПСТГУ. Серия I: Богословие. Философия. 2015. Вып. 1 (57). С. 98-114. DOI: 10.15382/sturI201557.98-114
The notions of «religious awakening» and «religious revival» refer to processes which took place in the history of European civilization. These notions are widely used in academic language and literature. During the last third of the twentieth and the beginning of the twenty-first century, a global phenomenon emerged which can be described as «de-secularization», «religious revival» or «spiritual awakening». This was characteristic of all religions. Sociologists, researchers of religions and political scientists have begun to discuss its nature and character. The author attempts to place it in the broader context of Western European and Russian history of the last five hundred years. He wishes to examine it with reference to the cyclic-wave theory of social development. He introduces the concept of «religious tension» defined as the idea that mankind and the individual cannot be in a state of constant religious tension. Following the wave of spiritual tension or religious revival a «return wave» of spiritual indifference or tranquility succeeds. The two periods taken together constitute a single cycle. As a criterion for assessing the presence or absence of tension, the author highlights popular piety and the religious atmosphere just before the Protestant Reformation. These models are later employed as part of a pattern underlining similar characteristics of religious life at other times. The first section of the article presents the theory behind the problem and the characteristics of the return wave lasting from 1930 to 1960. This was the wave that served as the basis for the theory of secularization. The second section of the article highlights the religious tension characteristic of the second half of the twentieth and the start of the twenty-fi rst century.
waves, cycles, tension, renewal, the conditions fro salvation, types of piety, sects, secularization/de-secularization, Reformation, anti-clericalism, Jaspers, Eisenstadt, Schlesinger, Buné, S. Lebedev, Uzlaner, Filatov, Furman, Kääriä

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66. Jejzenshtadt Sh. 1999 “Osnovy i struktury civilizacionnogo ustroenija obshhestva. O civilizacijah «osevogo vremeni». «Osevoe vremja» i stanovlenie transcendentnoj duhovnosti” (Basics and Structures of Civilization Society System. About Civilizations of “Axis Time”. “Axis Time” and Formation of Transcendent Spirituality), in Erasov B. S. (ed.) Sravnitel'noe izuchenie civilizacij: Hrestomatija: Ucheb. posobie dlja studentov vuzov, Moscow, 1999, pp. 94–101.
67. Jaspers K. Smysl i naznachenie istorii (Sense and Purpose of History), Moscow, 1991.
Становская Т. А. Методические особенности изучения молитвы на уроках Закона Божия в православной школе: опыт дореволюционной России // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2015. Вып. 1 (36). С. 46-55. DOI: 10.15382/sturIV201536.46-55
One of the main disciplines, which presents the study of Orthodox culture in modern Orthodox schools is the subject of the Basics of the Orthodox faith (or the Law of God), which includes such important issues as the study of the prayers. Considering that existed in pre-revolutionary Russian school instructional experience studying the prayers on the lessons of the Law of God, the author of the article proposes to analyze and to put it in modern Orthodox schools, with the aim of preventing pedagogical errors. This article presents some methodological features of the study of prayer on the lessons of the Law of God in pre-revolutionary Russia, revealed in the course of historical and pedagogical analysis of the educational and methodical literature. One of them is connected with the procedure of studying the prayers in the course of the Law of God, which is in pre-revolutionary practice was represented by fi ve different approaches. Also, it is important to consider the article proposed in the pre-revolutionary literature a study of the prayers, which were presented in three ways. In article the data may become necessary material for the development of methodical recommendations, the study of Orthodox culture, exactly, learning prayers in modern Orthodox schools.
prayer, the methodology of studying the prayer, the basics of the Orthodox faith, the Law of God, pre-revolutionary school, religious-oriented (Orthodox) school

1. Divnogorceva S. Ju. Istoriko-teoreticheskij analiz pravoslavnoj pedagogicheskoj kul'tury v Rossii: avtoref. dis. … d-ra ped. nauk (Historical-Theoretical Analysis of Orthodox Pedagogical Culture in Russia: Dissertation Abstract), Moscow, 2011.
2. Il'minskij N. I. Besedy o narodnoj shkole (Dialogues about People School), Saint-Petersburg, 1889.
Саввина О. А. «Различен милования образ и широка заповедь сия» (о благотворителях Московского учительского института) // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2015. Вып. 1 (36). С. 73-83. DOI: 10.15382/sturIV201536.73-83
The article deals with the philanthropists of Moscow teacher institute, that existed in Moscow in 1872–1918. The institute prepared teachers for town colleges and was famous in the whole country for its high standards of education. It was fi nanced from the state budjet. But a great contribution was made to its development and prosperity by the philanthropists whose names have not been known till the present time. The article recalls for the fi rst time the names of philanthropists who made the biggest donations, the majority of which were spent on establishing scholarships for poor pupils and on the construction of buildings. Special attention is paid on the personality of the honoured philanthropist — Konstantin Vladimirovich Tretyakov, who constantly gave material support to the institute. Several scholarships were set up on his donations. Their material contributions to the development of the institute were made by its first head teacher A. F. Malinin, the merchants' widows V. A. Alexeeva and A. I. Kopeykina, the famous publishers V. V. Dumnov and I. D. Sytin and many others. V. A. Alexeeva's donations were used for the construction of the house church, A. I. Kopeykina's money was used for establishing educational courses for primary school teachers. The article shows that philanthropy at that time had its religious and spiritual sources and was a habitual action, a usual part of Russian reality.
history of education, Moscow teacher institute, Moscow philanthropists

1. Istorija rossijskogo kupechestva (History of Russian Merchants), Moscow, 2013.
2. Gorbunova E. Ju., Tropin V. I. (eds.) Blagotvoriteli i mecenaty v istorii Moskovskogo universiteta (Benefactors and Patrons of Moscow University), Moscow, 2010.
3. Istoricheskie daty torgovo-promyshlennogo mira Rossii. 2010 god (Historical Dates of Merchant-Industrial World of Russia. 2010), Moscow, 2010.
Щелкунов А. А. Особенности ведения следствия органами НКВД против священнослужителей во время «Большого террора» 1937–1938 гг. // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2015. Вып. 2 (63). С. 108-120. DOI: 10.15382/sturII201563.108-120
Researches the problem of falsification of investigations by the NKVD during the «Great Terror» without the involvement of those arrested. Dominates the view, according to which the investigative and prosecutorial decisions were fabricated by means of tortures and cruel treatment to prisoners. At the same time, there is reason to suppose that along with this practice a huge mass of people was condemned without a call in for questioning, without a confrontation, etc. Investigative materials were falsifi ed as well as signatures of people of under investigation; solutions of «triples» were passing absentia. Facts that would directly confi rm such a hypothesis can be found in the fi rst place among the memories of the victims of mass repression. In general, there are two major factors that pushed the Bolsheviks leadership to the complete destruction of the Church and religion. First is that the Church and the faithful were perceived by the party leadership as a potential «fifth column», which destruction was of their direct task. The second factor was purely ideological — the Bolsheviks sincerely believed in socialism as an ideal social structure of society. So, religion didn’t fit into their model of an ideal socialist society. Tactic of continuous strangulation in 1920–1930 didn’t produce expected results. Thus decisive actions were accepted. The Church became one of main objects of the terror during mass political reprisals 1937– 1938 .Guilt of the clergy was very obvious for the NKVD. For the NKVD priest who didn’t waive of his rank, publicly acknowledged their hostility to Soviet power. Their guilt didn’t require evidence, requires only compliance with formalities.
mass repression, the investigating fraud, falsification, torture, the NKVD, the repression of the clergy, the memories of the victims of mass repression, extrajudicial powers, The Orthodox Church, Soviet society, class struggle

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Корнилов А. А. История жизни архиерея Русской Зарубежной Церкви в мемуарном источнике // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2015. Вып. 2 (63). С. 159-163. — Rev. op.: Легкая И. И. Летающий архиерей. НП «Посев», 2014
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Французов С. А. Сказание о благочестивой израильтянке Хaасане // Вестник ПСТГУ. Серия III: Филология. 2015. Вып. 2 (42). С. 61-94.
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Корнилов А. А. Изучение каждого монастыря открывает новую страницу истории Церкви // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2015. Вып. 3 (64). С. 152-157. — Rev. op.: Игуменья Филарета (Гажу), Мацина Л. Е. История Нижегородского Крестовоздвиженского женского монастыря. Н. Новгород, 2014
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Тагунова И. А., Селиванова Н. Л., Исаева М. А. Теоретико-методологические ориентиры моделей воспитания в англоязычных странах // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2015. Вып. 3 (38). С. 20-36. DOI: 10.15382/sturIV201538.20-36
The authors of the article identified and described the fundamental theoretical and methodological orientations of education models in the USA, England, Canada and Australia. Four basic areas of values (rational, evolving, intuitive and social) articulated in the writings of scholars in these countries were identified by the authors of the article as the fundamental theoretical and methodological orientations of the education models. The authors of the article described these values in the context of the books written by the philosopher John Bordley Rawls («A Theory of Justice»), psychologists Lawrence Kohlberg («The development of orientations toward a moral order») and Milton Rokeach («Theory of Values»), as well as the sociologist Aaron Wildavsky («Cultural Theory»). The article examined the key value systems of education models in each of the above areas. The authors argued and justified the idea that the education, based on all of these values, in general, can be considered as liberal education.
theory, methodology, directions, orientations, education models, rational values, evolving values, intuitive values, social values.

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Tagunova Irina
Selivanova Nataliia
Isaeva Marina
Корнилов А. А. Жизнь тыловой епархии в годы Великой Отечественной войны // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2015. Вып. 5 (66). С. 143-147. — Rev. op.: Архимандрит Тихон (Затёкин). Нижегородская епархия и Великая Отечественная война. Издательский отдел Нижегородской епархии при Вознесенском Печерском монастыре, 2015
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Филиппов Б. А. О волне духовного напряжения конца 60-х гг. XX в. — начала XXI в // Вестник ПСТГУ. Серия I: Богословие. Философия. 2015. Вып. 5 (61). С. 112-130. DOI: 10.15382/sturI201561.112-130
Here the author continues to consider the cyclic-wave character of religious (spiritual) life. During the last third of the twentieth and the beginning of the twenty-first century, a global phenomenon emerged which can be described (by sociologists, researchers of religions and political scientists) as «de-secularization», «religious revival» or «spiritual awakening». The author made an attempt to structure this phenomenon, to show stages of its development (the rise, the highest point and the recession) as well as its main features and characteristics. As the beginning of the wave the author considers the mass exodus of hippies into sects in the late 60’s — early 70’s and the formation of the Catholic «base communities» in Latin America. The first signs of change in the attitudes of the young toward religion were perceived by Soviet sociologists in 1969. At an individual level, a new religious wave in the European countries (including the USSR) began when people started to study and practice Eastern spiritual practices and ardently search for ways of spiritual perfection. This new religious revival was largely «interdenominational and non-institutional». This is evidenced by the rapid growth of new religious movements (NRM), especially the charismatic movement. The new religion was not connected with any religious education or with elementary theological literacy. This wave chronologically coincided with the emergence of the new worldwide information and communication medium — the Internet, which has become «the most organic medium channel for religious organizations». By the beginning of the second decade of the XXI century the religious tension has exhausted itself.
Waves, Cycles, Tension, Renewal, Types of Piety, Sects, Secularization / De-secularization, Anti-clericalism, Religious Education, Ultra-orthodox, Charismatic Movement, Internet, D. Bel, P. Berger, W. Buné, L. Vorontsova, S. Filatov, Furman, Ioannes

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62. Jerv'e-Lezhe D., Shampion F. Ozhidat' li novogo hristianstva? (Referat knigi: Hervieu-Leger D., Champion F. Vers unnouveau christianisme. Introduction a la sociologie du christianisme occidental, Paris, 1986) (Should We Wait for New Christianity? (Conspectus of Book: Hervieu-Leger D., Champion F. Vers unnouveau christianisme. Introduction a la sociologie du christianisme occidental, Paris, 1986)), Moscow, 1987.
Личак Н. А. К истории изъятия церковных ценностей во Владимире // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2015. Вып. 6 (67). С. 78-84. DOI: 10.15382/sturII201567.78-84
The article reveals the content of measures of Church valuables confiscation in the Vladimir in 1922. Valuable works of art and antiquities were confi scated from Vladimir temples and monasteries under the support of the established confi scation commissions of religious values. We specifies that the Soviet regime had great fi nancial difficulties and was looking for a way out of the situation by increasing currency budget mainly through export and sale abroad of Church property. The famine in the Volga region was the main occasion to replenish the treasury confiscated Church property. On the basis of archival sources established that the confiscation of Church valuables in Vladimir began on March 17, 1922 on the basis of the instruction «On the confi scation of Church valuables». Local authorities were instructed to monitor compliance with instructions. Information on seized property collected provincial Finance Department. If the believers wanted to leave liturgical items, they offered to replace these appropriate items by the monetary or material equivalent. The article noted that the first withdrawal values were subjected from the richest temples and monasteries. In total, this procedure were subjected more than 46 Vladimir churches, cathedrals and monasteries. The total number of seized items amounted to about 27 pounds. Archival sources recorded the facts of the active resistance of the clergy in the Vladimir diocese. The anti-government rumors spread in the Vladimir temples. The fi nancial authorities, experts of the provincial museum and ordinary people were involved for the confiscation of Church property. It is concluded that the campaign for the confiscation of Church valuables in Vladimir was successful. Sold items received the Public repository of the Republic, the Financial Department of the all-Russian Central Executive Committee, the Vladimir province museums.
Church values, the city of Vladimir, the hunger, the Commission of the confiscation of Church valuables, temples, monasteries.

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Французов С. А. Новая арабская версия сказания о ниспосланной с небес Грамоте о почитании Дня Воскресного // Вестник ПСТГУ. Серия III: Филология. 2015. Вып. 5 (45). С. 81-94. DOI: 10.15382/sturIII201545.81-94
In the present article a new Arab Christian version of the Tale about the Letter fallen from the Heaven on celebration of Sunday (instead of Saturday) is edited for the first time and translated into Russian. Since it is included in the Arabic manuscript, where Orthodox lives of saints are collected, discovered in the Library of the Academia Romana in Bucharest, the author proposed to identify it to an Arab Orthodox version. Its comparison with the other Arabic versions of the Sunday Letter already published by M. Bittner and G. Graf as well as with the Ethiopic version of that work was made and some interesting peculiarities of its contents and language were examined.
Arab Orthodox hagiography, Ethiopian hagiography, Sunday Letter, Arabic Christian textology, oral religious tradition

Ульянова Г. Н., Троицкая И. А. Ревизские сказки как источник изучения исторической демографии в историографии 1950-1960-х годов // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2016. Вып. 1 (68). С. 89-101. DOI: 10.15382/sturII201668.89-101
The essay describes the 1950s and the 1960s as an important period in the study of poll-tax registers (soul revisions). This period began with the publication of E. P. Podyapolskaya’s article, titled «Poll-tax registers (soul revisions) as a historical source», in the compendium to the 70th anniversary of academician B. D. Grekov in 1952. Interest in poll-tax registers as a source was resumed after a 35-year period of oblivion, when the change in the political life of the USSR has seen a departure from the former rigid ideological matrix. When considering the socio-economic history of the Russia in the eighteenth and nineteenth centuries, historians returned to the academic questions. The number of papers that have used poll-tax registers was not large, but they were distinguished by the depth and thoroughness of analysis. A considerable amount of documents, especially from the Russian state archive of ancient acts and the Russian state historical archive, was introduced into research space. The article analyses the works that have studied the different categories of peasants, including the population of the mining districts. The period 1960s has also become an important stage in the study of social structure of cities and their craft specialization based on the poll-tax registers analysis. In the essay special attention is paid to the role of the three researchers in the history of historical demography, such as V. K. Yatsunsky, who created the scientific school in this field, V. M. Kabuzan, who introduced poll-tax registers into investigation of various aspects of the demographic history of the Russian Empire, and N. A. Gorskaya, who analyzed in detail the vast historiography of the research fi eld.
historical demography, historiography, urban and regional history, russian poll-tax registers (so-called revisions), 18th and 19th centuries russian history, imperial Russia.

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Ul'ianova Galina
Troitskaia Irina
Филиппов Б. А. Папа Франциск, II Ватиканский собор и новая модель Католической Церкви // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2016. Вып. 1 (68). С. 102-119. DOI: 10.15382/sturII201668.102-119
While the Earth’s population grows exponentially and with it grows the number of baptized Catholics, there is no corresponding growth among the Catholic clergy. On the other hand the number of “believers outside of the Church” and nonbelievers grows each year and the center of the world Christianity moves to the South. At the same time Christianity has become the religion of megalopolises. Finally, the growth of the “Charismatic communities” has become one of the most important challenges to the Catholic Church in the world. But the Catholic Church in its current state is unable to satisfyingly answer to any of these challenges. The image of the Church is tarnished by continuous sex scandals. It is then that an Argentine cardinal Jorge Mario Bergoglio is elected to be the head of the Catholic Church as the new pope. He chooses to be named Francis both acknowledging deeply problematic state of the Church in the world and symbolizing its readiness to restoration. The new Pope begins his work by reminding that the goal of the Church is evangelism, that is spreading the Gospel in the modern world. To be succeed in this the Catholic Church needs to change its image in the public’s eye. The Church needs to be seen merciful and poor, to get rid of the clericalism. Another goal set by Pope Francis is realization of the decisions of the Second Vatican Council on forming post-Constantine model of the Catholic Church, that is on collegiality in governing the Church and increasing the role of lay Catholics, including women, in the Church affairs. By these changes the Pope wants to shape a new model of the Catholic Church. This article describes this process and its implications.
Pope Francis, II Vatican Council, clericalism, celibate, “Allience of Throne and Altar”, clergy, laity, сollegiality, women, bishops, primate, “Lumen gentium”, Early Church, believers without church, Post-Constantine era, Roman curia, bishops conference,

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Алексеев А. А. Притчи Иисуса: Иоанн против Синоптиков // Вестник ПСТГУ. Серия III: Филология. 2016. Вып. 1 (46). С. 48-66. DOI: 10.15382/sturIII201646.48-66
The paper answers the question why the Fourth Gospel does not cite the parables. The fi rst part presents a brief survey of the Gospels' parables and history of their studies. Some of them are discussed, namely that of the rich man and Lazarus (Lk 16. 19–31), the talents (Mt 25. 14–30, Lk 19. 11–26), the dishonest steward (Lk 16. 1–13), the lost sheep, coin and son (Lk 15. 3–7, 8–10, 11–32). These and the other parables of the same kind truly refl ect Jesus' missionary role. The combine the ordinary life situations and high ethical demands. However, the inner contradiction, typical of them, completely agrees with what is known of the Historical Jesus’ mission: «I came not to call the righteous but sinners to repentance» (Mk 2. 17). In the second part a thorough analysis of the usage of words and phrases such as μονή ‘dwelling place’ (14. 2, 23), τόπος ‘place’ (11. 48), Îδός ‘way, path’ (14. 4), Èρχου κα¸ Ìδε ‘go and see’ (1. 46), Àργάζεται ‘to work’ (5. 17), Èργον ‘work’ (6. 29), as well as πίστις ‘belief’, àνάστασις ‘resurrection’ in the Fourth Gospel is carried out. The episodes of the Cleansing of the Temple (2. 13–23) and Footwashing (13. 2–5) are identifi ed as basic for realization of the special meaning of these words and phrases. It is stressed that the wording, from one side, is not motivated by the contexts in its full volume and lacks, from the other side, of the required comments from the part of the author. It means the usage in question is a part and parcel of the author’s language behavior and not of Jesus himself. Through comparison with Rabbinic language of the epoch based on the modern scholarly researches these observations lead to the conclusion that the Gospel’s author was close to the heikhalot philosophy presented in I and II Enoch and apocalyptic tendencies of Jewish Literature of the Second Temple epoch. Neither aggada, nor midrash attracted the author, since not ethics but religious gnosis determined the centre of his interest.
Gospel, parable, temple, apocalyptism, religious gnosis

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Сапрыкина А. А. Ответственность родителей за воспитание детей как принцип педагогического учения святителя Иоанна Златоуста // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2016. Вып. 1 (40). С. 62-74. DOI: 10.15382/sturIV201640.62-74
The article contemplates one of the main principles of the doctrine of St. John Chrysostom — the principle of responsibility of parents for education of children. This idea can be clearly seen in the most important known Christian texts of the fi rst centuries. According to the doctrine of St. John Chrysostom, a child belongs to the God and He entrusts the father and the mother with a task to bring him up and to teach the child for Him. If the parents neglect their obligations — if they do not duly guide, regulate and provide the souls of their children — the God will hold them responsible for the failure of the task committed.
John Chrysostom, parents, family, upbringing, education, providence, birth, children, responsibility, Church, Kingdom.

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Левинсон К. А. Кому предназначались ранние немецкие пособия для обучения чтению // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2016. Вып. 2 (41). С. 27-41. DOI: 10.15382/sturIV201641.27-41
The article examines primers and textbooks published in Southern German cities in the sixteenth and seventeenth centuries in order to find out who constituted their target readership. In titles, forewords and texts authors inserted explicit as well as implicit information on who they thought would be using their textbooks, the list including home and school teachers, their pupils and also persons learning to read by themselves. Reading was a skill that was taught to or learned by adults as well as children. Based on language of primers and textbooks we can assume that they were intended to serve the needs of people living in southern German regions and speaking early modern High German. Given that most of the authors were Lutherans and that Martin Luther himself ascribed high importance to reading training, it seems plausible that their intended audience was Lutheran.
History of Germany, primers, textbooks, the Reformation, reading, Protestant teaching, school, education.

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Сапрыкина А. А. Дом как образовательное пространство (на примере семьи профессора, протоиерея, святого Иоанна Артоболевского, отца академика И. И. Артоболевского) // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2016. Вып. 2 (41). С. 76-94. DOI: 10.15382/sturIV201641.76-94
The article presents the phenomenon of the educational space of the family. As the case studies we've taken the example of teaching and upbringing of children in the house of the professor and priest I. A. Artobolevsky. The recearch is based on a study of pedagogical sermons of the father of this family and the autobiography of one of the sons, outstanding scientist, The James Watt International Gold Medal's prizewinner I. I. Artobolevsky. The paper presents «educational space» of the family in which the plenitude of spiritual, intellectual and educational potential of the parents involved. We've studied the relationship between all members of the family and their impact on their educational abilities. The role of the parental circle of communication and home library in the formation of the child's educational needs. Mr. аnd Mrs. Artobolevsky were the first educators and teachers of their children. The article presents also the forms of involving of the parents in teaching of their son as gymnasium student. In the case the father in the family as master, intellectual leader and organizer of the integral holistic educational process is building his home as an educational space. In such «space» the system of cultural and educational values, culture and education are translated from elders to youngers through the constitution of the family life.
educational space, intellectual environment, upbringing, teaching, parents, family, home, interpersonal relationships, the circle of communication, management of pedagogical process, a scientist formation.

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Филиппов Б. А. Ф. Рузвельт, Пий XII, И. Сталин и проблема репутации СССР в годы Второй мировой войны // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2016. Вып. 4 (71). С. 84-102. DOI: 10.15382/sturII201671.84-102
The aggression of Hitler’s Germany against the USSR made our country an ally of the United States and Great Britain. But the decision to help USSR with weapons and hardware (the lend-lease act) faced opposition not only from the American isolationists but also from religious groups. Both Catholics and Protestants were against the very idea of helping the country in which churches were destroyed and the faithful were persecuted. They have considered such an idea to be immoral. To overcome the opposition in Congress, president F. D. Roosevelt and the US diplomats tried to convince Stalin to reject his policies of religious oppression. Roosevelt also asked pope Plus XII for help. At the same time German and Italian ambassadors were trying to convince the Pope to support their “crusade against the godless Bolshevik Russia”. The question of USSR’s image was an important issue throughout the course of war. The article tells the history of the most signifi cant efforts undertaken by the Western allies and Stalin to improve the international reputation of the USSR. First of all, it tells the story of the mysterious letter from Stalin to Plus XII (1942) and about even more mysterious visit of the American priest Stanislav Orlemansky to Moscow and his meeting with Stalin in 1944.
F. D. Roosevelt, Pius XII, J. Stalin, Vaticano, St. Orlemansky, A.Cicognani. freedom of conscience and religion, persecution of religion, «Stalin’s letter to Pius XII», the Lend-Lease Act, the US Congress, American Catholics, USSR foreign policy.

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Ульянова Г. Н., Троицкая И. А. Ревизские сказки как источник в историографии 1970-х – 2010-х годов // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2016. Вып. 4 (71). С. 118-135. DOI: 10.15382/sturII201671.118-135
The essay describes the period of historiography of the 1970s to 2010s as an important period in the study of poll-tax registers (soul revisions). The intensive development of historical demography characterized with several important research trends, such as application to wide range of mass sources including poll-tax registers not only peasants and mining and metallurgical workers, but also the merchants, the study of demographic behaviour, the selection of families and households for detailed investigation, establishing of their typology. Simultaneously with the increasing complexity of issues of historical and demographic research (especially family history) occurred the formation of new research centers in the capital and regional universities and the Russian Academy of sciences. The essay consists of three sections, which cover such issues as the use of poll-tax registers in historical-demographic studies in the 1970s and 1980s, the expansion into new fields of research, between 1990 and 2015, the formation of research centers in Moscow, St. Petersburg, Tambov, Saransk, Barnaul, in the Urals and Siberia, and especially the study of merchant families on the basis of analysis of poll-tax registers. A considerable amount of documents, especially from local archives was introduced into research space. The essay analyses the works that have studied the different categories of peasants, including the population of the Ural mining districts. From the 1990s preparation of primary mass sources for analysis began to be carried out with the computer technologies. The number of papers that have used poll-tax registers were distinguished by the depth and thoroughness of analysis of marriage, fertility and mortality. The period under consideration has also become an important stage in the study of social structure of cities and rural areas based on the poll-tax registers analysis. In the essay special attention is paid to the family relations in the merchant class.
Historical Demography, Historiography, Urban and Regional History, Russian poll-tax registers or so-called revisions, 18th and 19th Centuries Russian History, Imperial Russia.

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Ul'ianova Galina
Troitskaia Irina
Алексеев А. А. Из истории новозаветной терминологии. Греч. ΑΠΟΣΤΟΛΟΣ "апостол". // Вестник ПСТГУ. Серия III: Филология. 2016. Вып. 3 (48). С. 9-21. DOI: 10.15382/sturIII201648.9-21
Attic authors use this term to denote a naval convoy. The first time it was attested with the meaning «messenger» was in the middle of the 2nd century BC, in Septuagint, 2 Kings 14. 6, where it was adapted to reflect the meaning of the Semitic verb šlh ‘to send’ and the Aramaic participle šaliah ‘that who is send, messenger’. A person serving as a messenger was of importance for ancient nomadic and semi-nomadic Semitic tribes as the most serious functions in economy and in marital sphere were performed by an intermediary (Gen 24, Tob 5). The significance of the epic personality of Moses is determined by his role of Lord’s messenger. In accordance with this tradition of Moses, John uses the verbs Cποστέλλω and πέμπω ‘send’ ca. 70 times and treats Jesus as Lord’s alter ego (Jn 14. 9). However, he avoids using the term Cπόστολος. In the Christian commune of Jerusalem of the middle of the 1st century, the term came to refer to eyewitnesses of Resurrection (Acts 1. 21–25, 15. 23). At the same time, Paul emphasised its missionary implication. As in many other cases of biblical narratives, here one can observe the transition from ethnic customs to soteriological concepts.
šaliah, apostle, hospitality, gospels, Septuagint.

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Рогожина А. А. Желчь дракона, змеиный яд и неожиданное использование трупов: описания магии в коптской агиографии // Вестник ПСТГУ. Серия III: Филология. 2016. Вып. 4 (49). С. 75-86. DOI: 10.15382/sturIII201649.75-86
Stories of martyrs’ victories over magic and its practitioners usually represented as a magical duel between a martyr and a magician enjoyed great popularity in Coptic hagiography. The outcome of a magic contest was always predictable: a magician either converted to Christianity or continued to fight against the martyr and died an infamous death. These highly popular textual units — descriptions of conversions or continued resistance — are so standardised that it is difficult to assess the directions of the textual transmission; very often such descriptions coincide in different passions nearly verbatim. Another standard feature of Coptic martyr stories is how these texts represent magicians and magic rituals. In this article I argue that the immense popularity of these narratives refl ects a genuine concern on the part of the Church authorities about some lingering pagan practices which had made their way into Christian lifestyle and that certain features of these narratives have a didactic, not only entertaining, function.
Coptic hagiography, cycles, magic, Egypt

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Французов С. А. Четыре смерти святого Георгия // Вестник ПСТГУ. Серия III: Филология. 2016. Вып. 4 (49). С. 87-95. DOI: 10.15382/sturIII201649.87-95
The present article is based on two Arab Orthodox versions of the life of St. George: the shorter one, found in a manuscript collection of hagiographic tales dated from the late 18th century AD and kept in the funds of the Academia Romana in Bucharest (B. A. R. Ms. Orientale 365, fol. 217v.7–228r.8) and the larger one, discovered in a manuscript of the National Library of Russia copied in Palestine in the mid-19th century AD (Arab. n. s. 91, fol. 58r, col. 1.1 — 70v, col. 2.8). The author succeeded in establishing that the roots of those two versions, the Coptic recension of that saint’s life as well as of the Arab Islamic legend on him are to be looked for in the Greek hagiographic tradition. All of them belong to the apocryphal group of variants of that tale, in which the motive of four deaths befell to the great martyr by God’s will is inherent. The discovery of two Arab Orthodox versions of that life resulted in reconsideration of the conclusions of the greatest Russian Arabist Ignatius Krachkovsky on the existence of two independent versions of the legend about St. George, genuine Christian and Islamic, and on the lack of any interdependence between Coptic (Copto-Arabic) and Syriac versions of his life. The text of the shorter Arab Orthodox version is examined in detail: as a result some peculiarities of its language and spelling, which are typical in general for the Arab Christian written tradition of the late Middle Ages, are marked out. However a purely phonetic spelling of the numeral arba‘at alaf “four thousand” (with the ta’ at the beginning of the second word) is worthy of noting: it indicates a lower level of the copyist’s literacy.
Arab Orthodox hagiography, St. George, apocryphal versions of his life, his four deaths, language of Arab Christian written heritage

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Рогожина А. А. XI Международный конгресс коптских исследований (Клэрмонтский университет, Калифорния, США) // Вестник ПСТГУ. Серия III: Филология. 2016. Вып. 4 (49). С. 157-159.
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Корнилов А. А. Опыт исторической реконструкции в агиографии святителя Серафима (Соболева) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2016. Вып. 6 (73). С. 148-152. — Rev. op.: Кострюков А. А. Пламень огненный. Жизнь и наследие архиепископа Серафима (Соболева). М.: Изд-во Сретенского монастыря, 2015
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Федоров И. А. Послушание детей дошкольного возраста как психологопедагогическая проблема // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2016. Вып. 4 (43). С. 41-53. DOI: 10.15382/sturIV201643.41-53
The aim of the article is to analyze the obedience of preschool children as the psychological and pedagogical problems. The methodological framework is based on a study of the works of orthodox thinkers and secular psychological and pedagogical sources dedicated to both obedience in general and, especially preschoolers’ obedience. Analysis of Orthodox literature shows that the virtue of obedience is important in the patristic teaching. Some authors have increasingly focused on the education of obedience from the monks, others — from the laity. Some Holy Fathers consider obedience not just as a church virtue, but as a pedagogical category, are the spiritual mentors for the younger generation. Analysis of the psychological and educational literature allows selecting a number of causes of child disobedience. Among them there are the irrational love of parents to children, lack of parental authority, spoiled child, taking into account the absence of age and individual characteristics of children. It was revealed that the organization of children's behavior should combine control with the provision of reasonable autonomy. Any technique should encourage the child to conscious obedience, without causing the internal resistance of adult requirements. Parents and caregivers need to carefully analyze the situation, to choose and develop the right individual approach to the child.
virtue, obedience, patristic teaching, preschool age, education, preschool psychology, preschool pedagogy, child-parent relationship

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Старостина Т. А. Об особенностях обиходной гармонии (на примере стихирных напевов московской традиции) // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2016. Вып. 4 (24). С. 135-165. DOI: 10.15382/sturV201624.135-165
The article is devoted to features of the harmonic language of everyday polyphony. Material for analysis are stikharnyi songs of the eight voices in the versions is that are now common in the religious practice of the Moscow tradition. The method of analysis is based on the functional concept, the backbone for the musical school of the Moscow Conservatory. The concept of «function» is considered in the context of tonal organization, and in terms of modality — altitude system, the center of which lies the scale. Also the elements of the analytical techniques developed in the framework of the structural-typological method are involved. The results of the analysis give reason to believe that the modal properties of the share of the melody affect the functional composition of sentiment harmonization and contribute to the individualization of the pitch system everyday polyphony. The main trend is pronounced modal variability (mostly parallel) and bringing to the fore atonicescie functions, primarily dominant. The result is a centrifugal high-rise system, fully corresponding to the liturgical context and the emotional ranks of the Orthodox Liturgy.
obikhod harmonization, quality of the tone, inversion tone, variable tone, high-altitude prop, cadence accent, functional method

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29. Dahlhaus C. Untersuchungen uber die Entstehung der harmonischen Tonalitat (Saarbrucker Studien zur Musikwissenschaft II). Kassel, 1968.
Алексеев А. А. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2017. Вып. 70. С. 129-133. — Rev. op.: Иларион (Алфеев), митр. Иисус Христос. Жизнь и учение: В 6 кн. Книга первая: Начало Евангелия. Издательство Сретенского монастыря, 2016
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Alekseev Anatolii
Academic Degree: Doctor of Sciences* in Philosophy;
Place of work: Professor Department of Biblical Studies, St. Petersburg State University 9/11 Universitetskaia nab., St. Petersburg 199034, Russian Federation;
Email: email: alexeev.anatoly@gmail.com. *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.
Армеева Л. А. Докладная записка протоиерея Михаила Боголюбского «О взаимном отношении классического искусства и христианского иконописания» (1871) в реалиях современного учебного процесса // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2017. Вып. 25. С. 75-81. DOI: 10.15382/sturV201725.75-81
The paper examines the archival memorandum by Revd. Mikhail Bogoliubskii, the prominent Church and public fi gure, written in 1871. It was prepared for Moscow diocesan school of icon painting, established in 1873. In his work, Revd. M. Bogoliubskii examines and compares the content, objectives, tasks and methods of classical and ancient art with those of Christian iconography. Revd. M. Bogoliubskii repeatedly points out that the meaning of the image is totally diff erent in ancient art compared with religious iconography. Ancient art embodies the domination of a certain sensual, earthly passion. Iconography emphasises complete dispassion, Holiness. Based on this idea, M. Bogoliubskii concludes: “With this distinction and even antithesis between the purposes and nature of ancient art and iconography, it seems impossible to relate the beauty of Antiquity to Orthodox iconography”. Developing this view, he takes the next step and considers how academic painting mixes features of ancient art and traditional painting. He writes that for those Christians that are immature in spiritual life, sensual beauty of ancient works is too charming. This is especially true for Western Christians, who are generally surrounded by ancient heritage. He comes to the following conclusions: 1. It is a sheer sacrilege for the Church to establish the school of academic painting, as the latter leads to disorder rather than to the creation of pious feelings. 2. Academic icon painting is in confl ict with the taste of the Orthodox, and its development is in sharp contrast with their religious feelings. 3. The school of icon painting should strictly follow the style of Byzantine icon painting, forgotten since the days of Peter the Great, and should introduce the best examples of ancient icon painting to society. He also considers it necessary to collect historical information on the best examples of Byzantine and Russian icon painting. These opinions did not come to be popular with Revd. M. Bogoliubskii’s contemporaries. Nor are they favoured in present-day education, despite the fact that they may be regarded as fairly reasonable.
Christian iconography, classical art, academic painting, diocesan school of icon painting
Николаева Е. А. О литургии Николая Корндорфа // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2017. Вып. 25. С. 107-119. DOI: 10.15382/sturV201725.107-119
The traditional genre of the Orthodox liturgy underwent a revival in the 1980s and 1990s, when many Russian composers took an interest in it. The Divine Liturgy of St. John Chrysostom by Nikolai Korndorf (1978) is especially remarkable as it had been written a decade before the offi cial announcement of renaissance in church music and was never performed. The publishing of Liturgy in 2012 is not only a homage to its author but also a fact of recognition of this opus as essential in Korndorf’s creative work. The paper examines the history of the sheet as well as its structural and stylistic features.
sacred genres, Orthodox Church Liturgy, Liturgy of St. John Chrysostom, new chant, antiphon, sonorism, Nikolai Korndorf

Cholopov Yu., “Staroe slovo – novaya mysl’ ”, in: Idei Yu. Cholopova v XXI veke, 2008, 160-161.
Korndorf N., 2002. “Ya bezuslovno ocshucshayu sebya russkim kompozitorom. Avtobiografi ya c liricheskimi otstupleniyami”, in: Muzykal’naya academia, 2002, 2, 52-64.
Щелкунов А. А. Трансформация карательной политики советского государства против Православной Церкви в 1939–1941 гг. // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2017. Вып. 76. С. 78-88. DOI: 10.15382/sturII201776.78-88
There are numerous blind spots in the study of the antichurch terror of the Soviet state in the 1920s-1950s. One of these is antichurch repressions of 1939–1941. This stage of the repressive policy of the Stalinist regime had a number of features that were associated with the transformation of the state security system after the completion of the “Great Terror” and the beginning of the campaign for the enforcement of Socialist law. These features included the fact that during this period, NKVD were closing legal cases against Orthodox believers arrested in 1937–1938, which led to a decrease in the number of arrests of Orthodox believers in 1939. However, since 1940 the number of arrests for religious reasons began to grow again. The policy of enforcement of the Socialist law made investigators from NKVD act more cautiously as to the existing criminal law. During this period, the antichurch policy of the Soviet regime in the newly-acquired regions was fairly moderate, whereas in territories of the Soviet Union within the borders established before September 1939, the state was carrying out the policy of systematic destruction of the Orthodox Church. Despite the change in methods of antichurch repressions that took place before World War II, the ultimate goal, i.e. the complete destruction of religion and church in the USSR, was unchanged.
Russian Orthodox Church, Old Believers, the True Orthodox Church, renovationism, antichurch terror, NKVD, mass repressions

Babenko L., “TehnologIya borotbi z Tserkvoyu (1920 – pochatok 1950-h rr..): «chekIstskiy» segment”, in: Radyanski organi derzhavnoYi bezpeki v UkraYini (1918–1991 rr.): Istoriya, struktura, funktsiyi, Kiev, 2014, 248–299.
Vishivanyuk A., “Osobennosti religioznoy politiki sovetskih vlastey v zapadnyih oblastyah USSR v 1939–1941 gg.”, in: Vestnik PSTGU. Seriya 2: Istoriya. Istoriya RPTs, 45, 2012, 56–71.
Geraskin Yu., Mihaylovskiy A., “K voprosu o gosudarstvenno-tserkovnyih otnosheniyah v 1938 – 1940-h gg.”, in: Nauchnyiy pravoslavnyiy vzglyad na lozhnyie istoricheskie ucheniya. Materialyi sovmestnoy konferentsii Russkogo kulturno-prosvetitelnogo fonda imeni svyatogo Vasiliya Velikogo i Instituta Rossiyskoy istorii RAN, Moscow, 2011, 472–481.
Golikov A., svyasch., Fomin S., Krovyu ubelennyie. Mucheniki i ispovedniki Severo-Zapada Rossii i Pribaltiki (1940–1955), Moscow, 1999.
Kurlyandskiy I., Stalin, vlast, religiya (religioznyie i tserkovnyie faktoryi vo vnutrenney politike sovetskogo gosudarstva v 1922– 1953 gg.), Moscow, 2011.
Ovchinnikov V. “K voprosu o periodizatsii istorii Russkoy pravoslavnoy Tserkvi v Sibiri v sovetskiy period (1917–1991)”, in: Vestnik KemGU, 1-1 (61), 2015, 72–80.
Odintsov M., Russkaya Pravoslavnaya Tserkov nakanune i v epohu stalinskogo sotsializma, Moscow, 2014.
Shkarovskiy M., Russkaya Pravoslavnaya Tserkov v ХХ veke, Moscow, 2010.
Churilina T., “Antireligioznaya politika na Dalnem Vostoke nakanune Velikoy otechestvennoy voynyi”, in: Gumanitarnyie, sotsialno-ekonomicheskie i obschestvennyie nauki, 11–1, 2015, 230–236.
Schelkunov Antonii, диакон
Левинсон К. А. О возможном влиянии идей Йегуды Лёва бен Бецалеля на педагогическую концепцию Яна Амоса Коменского // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2017. Вып. 45. С. 41-56. DOI: 10.15382/sturIV201745.41-56
The paper analyses certain similarities between the works of the prominent Jewish philosopher, theologian and educator Judah Loew ben Bezalel, also known as Maharal of Prague, and the famous early modern Christian educator John Amos Comenius, who wrote his Didactica magna ca. 70 years later. These parallels have long led researchers to assume either a direct borrowing or an infl uence, at least oblique, but the sources available provide no indication that John Amos Comenius was familiar with Maharal’s works. Without proposing a fi nal solution to this problem, this paper shows that even if such a borrowing or infl uence were the case (compare, for example, both authors’ concepts of “nature”, of the correct order of learning and the importance of constant revision of what one has learned), it was not an act of copying, but a signifi cant, at times even radical, reworking that was due to fundamental diff erences between the two authors’ cultural backgrounds, worldviews, and objectives.
Maharal, John Amos Comenius, education, pedagogy, nature, reviewing

Acta Comeniana. Internationale Revue für Studien über Comenius. Bd. 1 ff . Prag: Academia 1969ff .
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Comenius-Jahrbuch. Herausgegeben im Auftrag der Deutschen Comenius-Gesellschaft. Sankt Augustin: Academia u.a. Bd. 1 ff . 1993 ff .;  Monatshefte der Comenius-Gesellschaft. Berlin: Unger 1 (1892/1893)–16 (1907);  Monatshefte der Comenius-Gesellschaft für Geisteskultur. 1 (1892) — 43 (1934); Studia Comeniana et Historica. T. 1 ff . Uherský Brod: Muzeum J. A. Komenského 1970 ff .
Dan J. Yehudah Leib ben Betsal’el // The YIVO Encyclopedia of Jews in Eastern Europe. URL: http://www.yivoencyclopedia.org/article.aspx/Yehudah_Leib_ben_Betsalel..
Fishman I. History of Jewish Education in Central Europe From the End of the Sixteenth Century to the End of the Eighteenth Century. London, 1944.
Floss P. J. A. Komenský. Od divadla věcí k dramatu člověka. Ostrava, 1970.
Geissler H. Comenius und die Sprache. Heidelberg, 1959.
Guttel N. The relationship between Halakha, philosophy and education in Maharal’s teachings: Maharal’s attitude towards the Halakhic Kitzur // Seidler M.,ed. Rabbinic theology and Jewish intellectual history: the great Rabbi Loew of Prague. 1 ed. L. [et al.], 2013. Р. 86–101.
Heller M. J. Observations on a Little Known Edition of Tractate Niddah (Prague, c. 1608) and its Relationship to the Talmudic Methodology of the Maharal of Prague // Studies in the making of the early Hebrew book. Leiden [et al.], 2008.
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Ingal C. K. Reform and Redemption: the Maharal of Prague and Jan Amos Comenius // Religious Education. 1999. Vol. 20. P. 358–375.
Judah Loew ben Betsalel. Gur Aryeh al HaTorah. Bney Brak, 1972.
Judah Loew ben Betsalel. Drushim al ha-Torah ve-ha-Mitzvot // Drashot Maharal mi-Prag. New York, 1969. P. 44–45.
Judah Loew ben Betsalel. Netivot Olam. New York, 1969. Chapt. 5, Sect. 25. P. 267–268.
Kleinberger A. F. The Didactics of Rabbi Loew of Prague // Scripta Hierosolymitana. 1963. Vol. 13. P. 32–55.
Kopecký J., Patočka J., Kyrašek J. J. A. Komonský. Nástin života a díla. Praha, 1957.
Kožik F. Světlo v temnotách. Bolestný a hrdinský život J. A. Komenského. Praha, 1970.
Kraus Th. The Jewish Tradition // Czech Culture: A Way of Life in the Light of Faith. From the proceedings of the conference presented by Center for Faith and Culture University of St. Thomas February 8–10, 2002. P. 5–19.
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Krasnovskij A. A., Ia. A. Komenskij , Moscow, 1953.
Kulka O. D. Comenius and Maharal: The Historical Background of the Parallels in Their Teachings // Judaica bohemiae. 1991. Vol. 27.1–2. P. 17–30.
Kuras B. Nebýt Golema: Rabbi Löw, židovství a češství. 1. vyd. Praha, 1999.
Kuras B. Restoring Comenius / Pedagogické muzeum J.A. Komenské ho (Praha, Č esko). Praha, 2007.
Kurdybacha Ł. Działalność Jana Amosa Komenskiego w Polsce. Warszawa, 1957.
Kvačala J. J. A. Comenius. Sein Leben und seine Schriften. Berlin, 1892.
Larangé S. S. La Parole de Dieu en Bohême et Moravie. La tradition de la prédication dans l’Unité des Frères de Jan Hus à Jan Amos Comenius. P., 2008.
Lordkipanidze D., Ian Amos Komenskij , Moscow, 1970.
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Marx A. A Seventeenth-Century Autobiography. A Picture of Jewish Life in Bohemia and Moravia // The Jewish Quarterly Review. 1917–1918. Vol. 8. P. 292.
Novák J., Hendrich J. J. A. Komenský. Jeho život a spisy. Praha, 1932.
Ruderman D.B. Jewish Thought and Scientifi c Discovery in Early Modern Europe. New Haven-London, 1995.
Schaller K. Die Pädagogik des Johann Amos Comenius und die Anfänge des pädagogischen Realismus im 17. Jahrhundert. Heidelberg, 1962.
Sherwin B. L. Mystical Theology and Social Dissent. The Life and Works of Judah Loew of Prague. 1st ed. London and Toronto, 1982; 2nd ed. Oxford / Portland, OR, 2006.
Sherwin B. L. Paradox and Irony: The Thought of Judah Loew of Prague // Putík A., Demetz P. Path of life : Rabbi Judah Loew ben Bezalel; ca. 1525–1609. 1. ed. Prague, 2009. P. 84–121.
Sladek P. Maharal’s Anthropology: toward Defi ning the Limits of his Humanism. URL: https://www.academia.edu/2379244/MAHARAL_S_ANTHROPOLOGY_TOWARD_DEFINING_THE_LIMITS_OF_HIS_HUMANISM.
Sorotzkin D. The counter political-theology of Maharal of Prague // Seidler M., ed. Rabbinic Theology and Jewish Intellectual History: The Great Rabbi Loew of Prague. L., 2013. P. 189.
Stransky H. Rabbi Judah Loew of Prague and J. A. Comenius: Two Reformers in Education. N. Y., 1973.
Thieberger F. The great Rabbi Loew of Prague: his life and work and the legend of the Golem ; with extracts from his writings and a collection of the old legends. L., 1955.
Yehudah Loew ben Betsalel. Sefer Derekh hayim : ve-hu perush le-masekhet avot. Yerušalayim, 2004–2005.
Young R. F. Comenius in England. Oxford, 1932.
Ульянова Г. Н., Троицкая И. А. Социальная и территориальная мобильность московских купцов по сказкам VIII (1833-1834) и X (1857-1858) ревизий // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2017. Вып. 77. С. 94-109. DOI: 10.15382/sturII201777.94-109
historical demography, social mobility, migration, urban and regional history, Russian poll-tax registers (revisions), 19-century Russian history, imperial Russia
historical demography, social mobility, migration, urban and regional history, Russian poll-tax registers, 19-century Russian history, imperial Russia
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  4. Goncharov Yu. M., Gorodskaya sem’ia vtoroi poloviny XIX – nachala XX v., Barnaul, 2002.
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Ulyanova Galina
Academic Degree: Doctor of Sciences* in History;
Place of work: Institute of Russian History, Russian Academy of Sciences; 19 Dm. Ulyanov st., Moscow 117036, Russian Federation; Senior Research Fellow;
Email: galina.ulianova@gmail.com. *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.
Troitskaya Irina
Academic Degree: Candidate of Sciences* in Economics;
Place of work: Moscow State University; GSP-1, 1-46 Leninskie Gory st., Moscow 119991, Russian Federation; Senior Research Fellow at Centre for Population Studies of the Faculty of Economics;
Email: itro@econ.msu.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.
The article is written in 2017 within the framework of the project "The demographic history of the Moscow merchants at the revizsky fairy tales III–X revision (1762-1858): marriage and family, fertility and mortality rates, social and spatial mobility" supported by RFBR Foundation
Алексеев А. А. Мидраш в Новом Завете: Иоанн против Синоптиков // Вестник ПСТГУ. Серия III: Филология. 2017. Вып. 52. С. 11-35. DOI: 10.15382/sturIII201752.11-35
This paper deals with prefaces to the gospels of Matthew, Luke and John. From the point of view of their genre, the fi rst two are the midrash, i.e. an interpretation based on written sources and the oral tradition of Judaism. Their aim is to relate the knowledge about Jesus that was obtained from Mark to the conception of the Messiah, in accordance with which these two Evangelists interpret the borrowed data. The historical and biographical design of both prefaces refl ects the cultural environment of the Hellenistic epoch, whereas their content and literary form are a traditional response to exclusively theological inquiries. John, in turn, draws not only on Mark but also on certain other sources or on his personal experience and goes beyond the conception of the Messiah, evaluating Jesus as a messenger (shaliah) of God or God Himself (drawing no diff erence between the one who sends and the one who is sent is characteristic of ancient cultural traditions). With all its signifi cance, the conception of the Messiah off ered only limited opportunities for the interpretation of the fi gure of the historical Jesus in the light of religious gnoseology (which was given much importance by the Evangelist John), as well as in the light of soteriology, as it came to be evident later, in the period of the second rebellion and acknowledging Simon bar Kokhba as the Messiah. The preface to the gospel of John aims to explain the meaning of Creation and the corresponding anthropology, which was necessary for the formation of the new concept of personal God, and, furthermore, gives an outline of the main issues of the entire gospel. Another way of development of the early Christian thought from messiology to theology was liturgical practice and corresponding word usage. In the fi nal part of the paper, the author points to the inadequacy of the term “Christology” for the circle of problems that make up the base of the Christian theology.
midrash, gospel, preface, prologue, epitome, messiah, messenger, biography, Christology, theology, historism
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  38. Goulder M. D. Midrash and Lection in Matthew. Eugene, OR. 2004.
  39. Harris M. J. Jesus as God: the New Testament use of theos in reference to Jesus. Grand Rapids, 1992.
  40. Hengel M. Judaism and Hellenism. Studies in their Encounter in Palestine during the Early Hellenistic Period. Philadelphia, 1981.
  41. Horbury W. Jewish Messianism and the Cult of Christ. London, 1998.
  42. Hurtado L. W. How on earth did Jesus become a God? Historical questions about earliest devotion to Jesus. Grand Rapids; Cambridge, 2005.
  43. Hurtado L. W. Lord Jesus Christ: devotion to Jesus in earliest Christianity. Grand Rapids, Michigan / Cambridge,  2003.
  44. Keener C. S. The Gospel of John. A Commentary. Grand Rapids, 2003.
  45. Kinlaw P. E. The Christ is Jesus: Metamorphosis, Possession and Johannine Christology. Atlanta, 2005.
  46. Koester H. Ancient Christian Gospels: Their History and Development. Philadelphia, 1990.
  47. Lampe G. W. H. (ed.). A Patristic Greek Lexicon. Oxford, 1961.
  48. Lucass S. The Concept of the Messiah in the Scriptures of Judaism and Christianity. Sheffield, 2011.
  49. McGrath J. F. John's Apologetic Christology. Legitimation and Development in Johannine Christology. Cambridge University Press, 2001.
  50. McNamara M. Targum and New Testament. Collected Papers. Tübingen, 2011.
  51. McNamara M., Hayward R. and M. Maher. Targum Neofiti 1: Exodus. Targum Pseudo-Jonathan: Exodus. Collegeville, 1994.
  52. Menken M. J. J. Observations on the Significance of the Old Testament in the Fourth Gospel, in: Neotestamentica, 33, 1999, 125-143.
  53. Metzger B. M. A Textual Commentary of the Greek New Testament. Suttgart, 1975.
  54. Mor M. The second Jewish revolt: the Bar Kokhba War, 132–136 CE. Leiden; Boston, 2016.
  55. Neusner J. What is Midrash? Philadelphia, 1987.
  56. Neusner J., Avery A. J. Peck (eds). Encyclopaedia of Midrash. Biblical Interpretation in Formative Judaism.  Leiden; Boston, 2005.
  57. Porton G. G. Rabbibic Midrash, in: A History of Biblical Interpretation. Vol. 1. The Ancient Period, ed. by A. J. Hauser and D. F. Watson. Grand Rapids; Cambridge, 2003, 198–224.
  58. Price R. M. New Testament Narrative as Old Testament Midrash, in: Encyclopedia of Midrash, 534–574.
  59. Rainbow P. A. Johannine Theology: the Gospel, the Epistles and the Apocalypse. Downers Grove, IL, 2014.
  60. Ridderbos H. N. The Gospel according to John. A Theological Commentary, transl. by J. Vriend. Grand Rapids, Michigan / Cambridge, 1992.
  61. Robinson J. A. T. The Human Face of God. Philadelphia, 1973.
  62. Robinson J. A. T. The Priority of John. London, 1985.
  63. Ronning J. The Jewish Targums and John's Logos Theology. Peabody, 2011.
  64. Roth D. T. The Text of Marcion’s Gospel. Leiden; Boston, 2015.
  65. Ruddick C. T. Jr. Birth Narratives in Genesis and Luke, in: Novum Testamentum,  12. 1970, 343–348.
  66. Sanders E. P. Judaism: Practice and Belief, 63 BCE – 66 CE. London, 1992.
  67. Sanders J. T. The New Testament Christological Hymns. Their Historical-Religious Background. Cambridge, 1971.
  68. Schnackenburg R. The Gospel According to St. John. Vol. 1. Freiburg, 1968.
  69. Seebohm T. M. Hermeneutics. Method and Methodology. Dordrecht; Boston; London, 2004.
  70. Silva M. Approaching the Fourth Gospel, in: Criswell Theological Review, 3, 1988,  17–29.
  71. Strack H. L., Stemberger G. Introduction to the Talmud and Midrash. Glasgow, 1996.
  72. Streeter B. H. The Four Gospels. London, 1924.
  73. Turner N. Syntax, in: A Grammar of New Testament Greek, 3. Edinburgh, 1963.
  74. Van Iersel B. M. F. The Finding of Jesus in the Temple, in: Novum Testamentum, 4. 1960, 161–173.
  75. Weren W. J. C. Studies in Matthew’s Gospel: Literary Design, Intertextuality, and Social Setting. Leiden; Boston, 2014.
  76. Westcott B. F., Hort F. J. A. Introduction to The New Testament in the Original Greek: With Notes on Selected Readings. London, 1882.
  77. Williams C. H. I am He: The Interpretation of ‘Ani Hû’ in Jewish and Early Christian Literature. Tübingen, 2000.
  78. Williams C. H. (Not) Seeing God in the Prologue and Body of John’s Gospel, in: Papers read at the Colloquium Ioanneum 2013, ed. J. G. van der Watt, R. A. Culpepper and U. Schnelle. Tübingen, 2016, 79–98.
  79. Wills L. M. The Quest of the Historical Gospel: Mark, John, and the Origins of the Gospel Genre. London; New York, 1997.
  80. Wright B. J. Jesus as Θεός: A Textual Examination, in: Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence.  Grand Rapids, MI, 2011, 229–261.
  81. Zunz L. Gottesdienstliche Vorträge der Juden. Berlin, 1832.
Anatoly Alexeev
Academic Degree: Doctor of sciences* in Philology;
ORCID: 0000-0003-0243-8703;
Email: alexeev.anatoly@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.
Чумичёв А. А. Литургические аспекты проекта возрождения православия западного обряда Ю. Й. Овербека // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2017. Вып. 78. С. 83-94. DOI: 10.15382/sturII201778.83-94
This article deals with an insuffi ciently studied topic in the history of interconfessional relations of the second half of the 19th century, namely the project of the revival of Western Orthodoxy, proposed by Julian Joseph Overbeck, the German theologian who lived in England. Overbeck can be rightfully regarded as a rather obscure and undeservedly forgotten fi gure. At diff erent times, Overbeck represented three Christian denominations: Catholicism, Protestantism, and thereafter Orthodoxy. Overbeck’s project was a unique phenomenon in the history of the Orthodox Church, because it was he who for the fi rst time put forward the idea of using the Western Rite as part of the Orthodox Church, which for many centuries after the Great Schism only practised the Oriental rite. In the 1870s, the plan proposed by Overbeck attracted unprecedented interest followed by support of the Holy Synod of the Russian Church. One of the main areas on which the Synodal Commission worked was the discussion of the rite of the Orthodox Mass (Liturgia Missae Orthodoxo-Catholicae Occidentalis) composed by him. This article addresses the liturgical aspect of Overbeck’s project and examines the work of the Synodal commission on the text of the Orthodox Mass as well as on some other liturgical traditions intended for use in Orthodox communities of the Western rite.
J. J. Overbeck, Western rite in Orthodoxy, liturgy, Orthodox mass, Russian Orthodox Church, Holy Governing Synod of Russia, interconfessional relations, Anglican- Orthodox relations
  1. Abramtcev D., Dr. J. J. Overbeck and his scheme for the Re-establishment of the Orthodox Church in the West, University of Pittsburg, 1959.
  2. Huber P., Jenseits von Ost und West, Berlin, 2006.
  3. Kahle W., Westliche Orthodoxie: Leben und Ziele Julian Joseph Overbecks, Köln, 1968.
  4. Kopylova E. A., “«Delo Overbeka» v zhizni Sankt-Peterburgskogo otdela Obshchestva liubitelei dukhovnogo prosveshcheniia”, in: Vestnik Volzhskogo universiteta imeni V. N. Tatishcheva, 4(14), 2013, vol. ΙΙ, 167–178.
Chumichev Alexey
Student status: Graduate student;
Place of study: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0001-8967-6856;
Email: alecssey@yandex.ru.
Фомин А. А. Опыт диагностики метапредметных компетенций учащихся основной школы (на основе работы с текстами) // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2017. Вып. 46. С. 119-128. DOI: 10.15382/sturIV201746.119-128
The article is devoted to problem of diagnosis meta-subject educational outcomes, which are reflected in the Federal government educational standards of secondary school. The approach to design tasks for diagnosis meta-subject educational outcomes (based on texts materials) is considered. Foreign and International experience of design of diagnostic tasks in researches PISA, PIRLS and NEPS are analyzed. The example of diagnostic task (on base of working with texts) for pupil for V to IX class is provided. The results of approbation of diagnostic task on first and second stages of longitudinal research with pupil grades 5-8 are considered. Among other things, a comparative analysis of the results of solving diagnostic tasks between pupils among fifth, sixth, seventh and eighth grade is provided. Quality of solving diagnostics tasks is assessed; reserves of development meta-subject competencies are discussed. The opportunity to uses the tasks for pupil for V to IX class is considered.
meta-subject educational outcomes, meta-subject competences, assessment of meta-subject educational outcomes, reading literacy, Federal Government Educational Standards for Secondary School, metacognitive control, metacognitive regulation, metacognitive knowledge, longitudinal study, designing assessment tasks, semantic reading
  1. Guruzhapov V. A., Shilenkova L. N., “Umenie analizirovat' uslovie zadachi kak metapredmetnyi rezul'tat obucheniia”, in: Psikhologicheskaia nauka i obrazovanie psyedu.ru 2013, 5, available at: http://psyjournals.ru/psyedu_ru/2013/n5/Gurugapov_Schilenkova.shtml
  2. Kovaleva G. S., ed. Osnovnye rezul'taty mezhdunarodnogo issledovaniia chitatel'skoi gramotnosti PIRLS-2011: Analiticheskii otchet, Moscow, 2013.
  3. Sokolov V. L., “Opyt diagnostiki analiza i refleksii kak universal'nykh uchebnykh deistvii”, in: Psikhologicheskaia nauka i obrazovanie, 3, 2012, 29–33.
  4. Sokolov V. L., Fomin A. A., Opyt diagnostiki metapredmetnykh kompetentsii uchashchikhsia osnovnoi shkoly (na matematicheskom materiale), available at: Psikhologicheskaia nauka i obrazovanie psyedu.ru. 2016, 8, 4, 174–184.
  5. Ulanovskaia I. M., Komp'iuternyi paket metodik otsenki metapredmetnykh rezul'tatov nachal'noi shkoly, available at: Psikhologicheskaia nauka i obrazovanie psyedu.ru. 2014, 6, 2, 306–319.
  6. Federal'nyi gosudarstvennyi obrazovatel'nyi standart osnovnogo obshchego obrazovaniia, available at: http://minobrnauki.rf/dokumenty/543/fail/749/prikaz%20Ob%20utverzhdenii%201897.rtf
  7. Tsukerman G. A., “Otsenka chitatel'skoi gramotnosti”, in: Prezentatsiia i obsuzhdenie pervykh rezul'tatov mezhdunarodnoi programmy PISA-2009, 7 dekabria 2010 g. Moscow, 2010, 67.
  8. Artelt C., Weinert S., Carstensen C. H., Assessing competencies across thelifespan within the German National Educational Panel Study (NEPS0), Editorial, 2013.
  9. Händel M., Artelt C., Weinert S., “Asses sing metacognitive knowledge: Development and evaluation of a test instrument”, in: Journal for Educational Research Online, 5, 2013, 2.
  10. PISA 2015: assessment and analytical framework: science, reading, mathematic and financial literacy, in: OECD 2016.
Fomin Anatoliy
Student status: Graduate student;
Place of study: Moscow State University of Psychology and Education; 29 Sretenka, Moscow, 127051, Russian Federation;
Email: fominanatoliy1@gmail.com.
Алексеев А. А. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2017. Вып. 74. С. 123-128. — Rev. op.: Митрополит Иларион (Алфеев). Иисус Христос. Жизнь и учение. Книга вторая: Нагорная проповедь. Издательство Сретенского монастыря; Эксмо, 2016.
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Anatoly Alexeev
Academic Degree: Doctor of sciences* in Philology;
Academic Rank: Professor;
Place of work: St Petersburg State University;
Post: Head of the Department of Bible Studies;
ORCID: 0000-0003-0243-8703;
Email: alexeev.anatoly@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.
Французов С. А. Три монаха на краю Земли (арабская версия "Сказания о Макарии Римском") // Вестник ПСТГУ. Серия III: Филология. 2017. Вып. 53. С. 94-100. DOI: 10.15382/sturIII201753.94-100
This article examines an Arabic version of the Tale on Macarius the Roman, the well-known apocryphal writing which belongs, according to its contents, not only to hagiographic literature, but also to the genre of itineraries. It was identifi ed for the fi rst time in the manuscript collection of lives of saints, kept in the Library of the Academia Romana in Bucharest under the shelf-mark B.A.R. Mss orientale 365 and dated from the late 18th century AD. A possibility of existence of one more copy of that work in the Monastery of Balamand is pointed out, but the details of its description given in the relevant catalogue are not enough for a well-founded conclusion on that matter. The article makes a comparison of the Arabic version with the Greek original and the Slavonic version and demonstrated some specifi c features of the translation from Greek into Arabic, in particular frequent transitions from literal rendering to free retelling of the contents. An assumption is made that the scene of the appearance of Christ in glory to the saint, which occupies the central place in the text, was composed under the infl uence of the tendency towards exaggerations, proper to the Orient, which was revealed by Boris A. Turayev in Coptic and Ethiopian literatures. In its fi nal part the article gives a brief survey of spelling peculiarities, typical of Middle Arabic (in the first instance, Christian Arabic) texts. They are connected with some changes both in phonology, fi rst of all with the disappearance of interdental consonants, and in morphology (the loss of case endings).
East Christian apocryphs, Arab Orthodox hagiography, genre of itineraries, St. Macarius the Roman, Greek original, Slavonic and Arabic versions of his Life, Theophilus, Sergius and Hygieinos Eugenius as characters of his Life, peculiarities of Middle Arabic spelling
  1. al-Makhṭūṭāt al-‘arabiyya fī’l-adyira alurthūdhaksiyya al-Anṭākiyya fī Lubnān. 1994. Dj. 2: Dayr Sayyidat al-Balamand. Beirut.
  2. Belen’kaia E. M., Krasheninnikova N. N., Turilov A. A., “Makarii Rimlianin”, in: Pravoslavnaia entsiklopediia, 42, Moscow, 2016, 598–600.
  3. Frantsuzov S. A., “Balamand”, in: Pravoslavnaia entsiklopediia, 4, Moscow, 2002, 281–283.
  4. Frantsuzov S. A., “Arabskii pravoslavnyi agiografi cheskii sbornik iz Biblioteki Rumynskoi akademii i problema proiskhozhdeniia zaveta sviatomu”, in: Vestnik PSTGU III: Filologiia, 3 (29), 2012, 57–72.
  5. Frantsuzov S. A., “Skazanie o blagochestivoi izrail’tianke Khasane v arabo-pravoslavnoi agiografi cheskoi traditsii”, in: Vestnik PSTGU III: Filologiia, 5 (40), 2014, 89–99.
  6. Frantsuzov S. A., “Chetyre smerti sviatogo Georgiia”, in: Vestnik PSTGU III: Filologiia, 4 (49), 2016, 87–94.
  7. Poliakova S. V., ed., “Zhizn’, deianiia i predivnoe skazanie o sviatom ottse nashem Makarii Rimskom, poselivshimsia u krainikh predelov Zemli, nikem ne obitaemykh”, in Vizantiiskie legendy, Leningrad, 1972.
  8. Salmina M. A., Tvorogov O. V., eds. “Skazanie o Makarii Rimskom”, in: Biblioteka literatury Drevnei Rusi, 3. St. Petersburg, 1999.
Frantsouzoff Serge
Academic Degree: Doctor of Sciences* in History;
Place of work: Institute of Oriental Manuscripts, Russian Academy of Sciences; 18 Dvortsovaya nab., St. Petersburg, 191186, Russian Federation;
Email: serge.frantsouzoff@yahoo.fr. *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.
Становская Т. А. Педагогическое наследие законоучителей российской школы конца XIX – начала XX веков // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2017. Вып. 47. С. 93-106. DOI: 10.15382/sturIV201747.93-106
This article deals with main pedagogical ideas of Russian teachers of religious education of the late 19th — early 20th century that primarily address the search for eff ective ways and methods of teaching the main subject of the Russian school, namely religious education (Russ. Закон Божий “God’s Law”). The author proceeds following documentary and normative sources and works by teachers of religious education and identifi es main features in developing techniques for teaching religious education. The article describes its components: the specifi city of the content of the school subject and its parts; organisational forms, in the fi rst hand, the lesson and characteristic features of arranging its stages; the methods, namely the method of moral conclusion, introductory talks, method of biblical narrative, method of conclusive proof; techniques of teaching and checking results that look particularly interesting. The data presented in the article is a summary of research into teaching religious education in pre-revolutionary Russia. The article describes Russian experience in this sphere, which may be of interest to present-day teachers of Orthodox faith and culture.
teacher of religious education, religious education, Orthodox culture, pedagogical heritage, historical experience, methods of teaching, lesson, content of school subject, Sacred history, catechism, prayer, liturgy, forms of organisation, moral conclusion, means of training, visual aids, assessment in education
  1. Divnogorceva S. Ju., “Metodika prepodavanija pravoslavnoj kul'tury kak novaja oblast' didakticheskoj nauki”, in: Vestnik PSTGU. Ser. IV: Pedagogika. Psihologija, 2(37), 2015, 89–97.
  2. Faddej (Uspenskij), arhiep., Tvorenija. Kniga 2. Zapiski po didaktike, Tver', 2003.
  3. Stanovskaja T. A., “Istoricheskaja preemstvennost' izuchenij a pravoslavnoj kul'tury v Rossii”, in: Vestnik PSTGU. Ser. IV: Pedagogika. Psihologija, 3 (34), 2014, 85–94.
Stanovskaya Tatiana
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow, 127051, Russian Federation;
Post: Lecturer;
ORCID: 0000-0001-9667-6125;
Email: taaldu@gmail.com.
The article is written in 2017 within the framework of the project "The Church and the school in Russia in the period 1900-1918." supported by PSTGU Development Foundation.
Старостина Т. А. О принципах варьирования в обработках архимандрита Матфея (Мормыля) на примере Херувимской песни // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2018. Вып. 29. С. 138-154. DOI: 10.15382/sturV201829.138-154
This article is devoted to the principles of variation in the adaptations by Archimandrite Matthew (Mormyl) (Russ. архимандрит Матфей (Мормыль)). The material for analysis is constituted by a few samples of the Cherubic Hymn (Херувимская песнь) from the collection of hymns of the Divine Liturgy composed by Archimandrite Matthew. The article considers the genre varieties of adaptations of authorised tunes in the heritage of this outstanding church musician. Besides, the article deals with the specifi city of variation in the sphere of church singing. It cites the statements of authoritative theologians about the priority in church singing of the liturgical component over the artistic. Various forms of musical variation are mentioned, of which the most important for the church-singing culture is the existence of variants. In particular, the article points up signifi cant diff erences in the structure of the verbal text of the Cherubic song in its various versions. Among the main principles of variation in the samples of the Cherubic song from the collection of Archimandrite Matthew, the following are distinguished: change in pitch support in connection with rhythmic changes in the verbal text; the renewal of harmony due to the introduction of new contrapunctal voices; the re-harmonisation of the melody (or its fragment) upon its repetition. The article claims that a characteristic feature of the variation in the adaptations by Archimandrite Matthew is the sequence of accumulation of the renewed elements. As a result, the music is saturated with internal movement but does not change the nature of the sound essentially. Paradoxically, the systematicity and sequence of the introduced changes in the compositions by Archimandrite Matthew reveals a similarity to the so-called “developing variation” method. This method involves the gradual accumulation of changes in a multi-faceted dissonant harmonic complex, which at the same time would remain recognisable. Signifi cantly, the Russian church musician found this method by intuition and successfully refracted it in conditions of the consonant harmony of liturgical tunes.
variation, Cherubic song, Archimandrite Matthew, counterpoint, variant, harmonization, harmonic function
  1. Balueva N. V., Regent: sudba i sluzhenie. Protoierey Mikhail Fortunato, Moscow, 2012.
  2. Gulyanitskaya N. S., Poetika muzykalnoy kompozitsii. Teoreticheskie aspekty russkoy dukhovnoy muzyki XX veka, Moscow, 2002.
  3. Kiprian (Kern), arkhimandrit, Yevkharistiya (iz chteniy v Pravoslavnom Bogoslovskom institute v Parizhe), Moscow, 2006.
  4. Matfey (Mormyl), arkhim., sost. Liturgiya. Neizmenyaemye pesnopeniya dlya monastyrskikh khorov, Moscow, 2009.
  5. Losev A. F., “Dialektika mifa”, in: Losev A. F., Mif. Chislo. Sushchnost, Moscow, 1994, 5–216.
  6. Matfey (Mormyl), arkhimandrit, “Na chuzhom osnovanii ya nikogda nichego ne stroil”, in: Rytsar regentskogo sluzheniya arkhimandrit Matfey (Mormyl). Materialy. Vospominaniya. Issledovaniya, St. Petersburg, 2017, 10–38.
  7. Protopopov V. V., Variatsionnye protsessy v muzykalnoy forme, Moscow, 1967.
  8. Pylaev M. Ye., “Voprosy muzykalnoy logiki v rabotakh Karla Dalkhauza”, in: Vestnik KGU im. N. A. Nekrasova, Kazan, 3, 244–247.
  9. Shchurov V. M., Stilisticheskie osnovy russkoy narodnoy muzyki, Moscow, 1998.
Starostina Tatiana
Academic Degree: Candidate of Sciences* in Art Criticism;
Academic Rank: Associate Professor;
Place of work: Tchaikovsky Moscow State Conservatory; 13/1 Bol’shaia Nikitskaia, Moscow 125009, Russian Federation;
Post: Associated Professor, Russian Music History Division;
ORCID: 0000-0002-5357-8696;
Email: i.starostin@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.
Шперл К. А. Религиология Цицерона по трактату «О природе богов» // Вестник ПСТГУ. Серия I: Богословие. Философия. 2018. Вып. 77. С. 89-99. DOI: 10.15382/sturI201877.89-99
This article deals with a systematic description of the features of Cicero’s religiology which can be found in De natura deorum; no other works of Cicero are taken into consideration. It compares the etymology of the term religio proposed by the philosopher and his views on religion itself. The author of the article comes to the conclusion that the dualism in Cicero’s attitude to religion does not correlate with the etymology in question, due to which it seems to be non-constructive. While he states that religion is an integral part of the state system of the Roman Empire and tends to assign it a nature of cult, Cicero considers religion in the exact sense to be a domain of those who treat it in a rational way, thus coming into contradiction and, as a matter of fact, replacing religion with superstitions. The author of the article also considers E. Benveniste’s arguments in favour of Cicero’s etymology and pays attention to diffi culties in deriving religio from legere, noting that Lactantius’ etymology, which is seen by many as exclusively Christian, may have a broader context. Though one should not totally exclude the possibility of deriving the word religio from relegere as well as religare, the proposed arguments point to certain inconsistencies in Benveniste’s reasoning and, taking into account Cicero’s diff eretiation between religio and superstitio, demonstrate that the available prerequisites of considering Cicero’s etymology to be universally accepted might appear not very well-grounded.
religiology, Cicero, religion, Lactantius, relegere, religare, Benveniste, etymology
  1. Benveniste E. (1995) Slovar’ indoevropeiskikh sotsial’nykh terminov [Dictionary of Indo-European Social Terms]. Moscow (Russian Translation).
  2. Berkova E. (1958) “Tsitseron kak kritik sueverii” [“Cicero as a Critic of Superstitions”], in Tsitseron: Sbornik statei. Moscow (in Russian).
  3. Maiorov G. (1989) Tsitseron i antichnaia fi losofi ia religii [Cicero and Ancient Philosophy of Religion]. Moscow (in Russian).
  4. Marcus Tullius Cicero. (1985) Filosofskie traktaty [Treatises on Philosophy]. Moscow.
  5. Petersmann H. (2002) “ΕÁσέβεια, θρησκεία and religio. An etymological analysis of three disputed terms. Lingua et Religio”, in Heßen B. (ed.) Augewählte Kleine Schriften zur antiken Religionsgeschichte auf sprachwissenschaftlicher Grundlage. Göttingen.
  6. Rackham A. (transl.) (1956) Marcus Tullius Cicero. De natura deorum: Academica. Cambridge.
  7. Rendich F. (2013) Comparative Etymological Dictionary of Classical Indo-European languages: Indo-European – Sanskrit – Greek – Latin. CreateSpace Independent Publishing Platform.
  8. Scheid J. (2006) Religiia rimlian [Religion of Romans]. Moscow (in Russian).
  9. Shokhin V. K. (2010) “«Filosofiia religii»: stanovlenie avtorefl eksii” [“Philosophy of Religion and Development of Self-Refl ection”], in: Filosofiia religii: Al’manakh 2008–2009 [Philosophy of Religion: Almanach, 2008‒2009], pp. 16–38.
  10. Vaan M. de. (2008) Etymological Dictionary of Latin and the other Italic Languages. Leiden.
  11. Veviurko I. S. (2014) “Filosofiia religii u Aristotelia” [“Aristotle’s Philosophy of Religion”]. Vestnik Moskovskogo universiteta. Ser. 7. Filosofiia, 2014, vol. 6, pp. 86–99.
Shperl Ksenia
Student status: Graduate student;
Place of study: St. Tikhon’s Orthodox University for the Humanities; 23B Novokuznetskaya Str., Moscow 115184, Russian Federation;
ORCID: 0000-0002-4832-338;
Email: ksenia.sperl@mail.ru.
Чумичёв А. А. Богословские аспекты проекта православия западного обряда Ю. Й. Овербека // Вестник ПСТГУ. Серия I: Богословие. Философия. 2018. Вып. 79. С. 28-40. DOI: 10.15382/sturI201879.28-40
This article deals with theological aspects of the project of revival of the Orthodoxy of the Western rite which was proposed by the former Catholic priest and theologian J. J. Overbeck, who fi rst became Protestant and then Orthodox. In 1865 Overbeck and his supporters put forward the idea of creating in England an Orthodox church practising the Western liturgical rite, corrected in accordance with the Orthodox faith. Overbeck’s project sparked a wide-ranged discussion in theological circles of that time. The main idea of the followers of the project of Western Orthodoxy, most of whom were Anglicans, was the search for a true church, which would preserve the Christian doctrine from the Apostolic times in its intact state. According to the theologian’s community, only the Orthodox church could meet such requirements. The article consists of two sections. The fi rst examines the views of Overbeck and the proponents of his project on the ecclesiological organisation of the Orthodox church, their ideas about the advantage of Orthodoxy over other Christian denominations: Catholicism and Protestantism, the identity of the faith of the contemporary Orthodox church with the doctrine of the ancient church. The second part of the study discusses the ideas of Overbeck’s community about the necessity to create anew the Western rite within the Orthodox church, the supposed place of the Orthodox communities of the Western rite among the Local Orthodox churches, and the reaction to these ideas from the world Orthodoxy.
J. J. Overbeck, ecclesiology, Orthodoxy of the Western rite, Russian Orthodox Church, Holy Governing Synod of Russia, interdenominational relations, Orthodox-Anglican dialogue
  1. Abramtcev D. (1959) J. J. Overbeck and his Scheme for the Re-Establishment of the Orthodox Church in the West. Pittsburg.
  2. Kopylova E. A. (2013) “«Delo Overbeka» v zhizni Sankt-Peterburgskogo otdela Obshchestva lyubitelej duhovnogo prosveshcheniya” [“The Overbek Case” in the life of the St. Petersburg Division of the Society of spiritual enlighteners]. Vestnik Volzhskogo universiteta imeni V. N. Tatishcheva. Seriya “Gumanitarnye nauki i obrazovanie”. Tol'yatti, 2013, vol. 4 (14), pp. 167–178.
Chumichev Alexey
Student status: Graduate student;
Place of study: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0001-8967-6856;
Email: alecssey@yandex.ru.
Ефимушкин П. А. Особенности открытия и ликвидации приходов Тульской епархии в 1943-1964 гг. // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2018. Вып. 85. С. 111-120. DOI: 10.15382/sturII201885.111-120
In the current Russian historiography, there are quite a number of studies dealing with the history of the Russian Orthodox Church in a certain region of the Soviet Union after World War II. They clearly demonstrate that the process of opening and closure of Orthodox churches in various dioceses was to a certain extent diff erent in the period in question. This article studies the process of opening and closure of churches in Tula diocese during the period of 1943‒1964. It highlights signifi cant diff erences between Tula diocese and other regions of the USSR as to the number of parishes opened in the 1940s and later closed. Thus, the number of the opened churches in Tula diocese was on average higher than in adjacent or similar regions. And, conversely, during the period of the closure of churches in the fi rst half of the 1950s, the parishes of Tula diocese remained intact. In the second half of the 1950s, when the closure of churches in the country temporarily ceased, Tula diocese lost a number of parishes, mostly in rural areas. However, all the closed parishes were united by a bad fi nancial situation: due to the remoteness of the church and small population of its environs, the number of churchgoers was low, because of which the church was not able to provide what was necessary for services, to maintain the budget of the parish, and to feed the clergy. The clergymen who were appointed to such parishes prior to their closure typically denied to go there and asked for a transfer to a diff erent place. As can be seen from archival sources, the initiator of the closure of such churches in Tula region was always the diocese authorities, with no attested pressure from the outside, which was rather unusual. This situation can make up a foundation for identifying non-typical cases of implementing church policy of the Soviet Union in the provinces.
Tula diocese, Russian Orthodox Church in 20th century, church-state relations, opening of churches, Krushchev’s antireligious campaign, anti-church repressions, closure of churches, Orthodox parish
  1. A. A. B. (2004) “Vitalii (Vvedenskii Vladimir Fedorovich)”, in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 8. Pp. 559–560 (in Russian).
  2. Fedotov A. “Osobennosti razvitiia Russkoi Pravoslavnoi Tserkvi v Tsentral’noi Rossii v 1943–1958 gg.” [Features of Development of the Russian Orthodox Church in Central Russia in 1943‒1958], available at: http://www.bogoslov.ru/text/3541536.html (29.05.2018) (in Russian).
  3. Fedotov A. (2005) Russkaia Pravoslavnaia Tserkov’ v 1943–2000 gg. [Russian Orthodox Church in 1943‒2000]. Ivanovo (in Russian).
  4. Krivonos F., priest., Buevskii A. (2001) “Antonii (Martsenko Aleksandr Frantsovich)”, in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 2 (in Russian).
  5. Mitrofan (Shkurin), hieromonk (2000). “Aleksii (Konoplev Viktor Aleksandrovich)”, in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 1, pp. 666–667 (in Russian).
  6. Shkarovskii M. (1999) Russkaia Pravoslavnaia Tserkov’ pri Staline i Khrushcheve [Russian Orthodox Church in Stalin’s and Khrushchev’s Periods]. Moscow (in Russian).
  7. Shubkin V. (2012) “Evoliutsiia gosudarstvenno-tserkovnykh otnoshenii na territorii Orenburgskoi (Chkalovskoi) eparkhii v 1943–1958 gg.” [Evolution of State-Church Relations in the Territory of Orenburg (Chkalov) Diocese in 1943–1958]. Vestnik PSTGU. Ser. II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2012, vol. 2 (45), pp. 44–55 (in Russian).
  8. Shubkin V. (2013) “Orenburgskaia eparkhiia v period khrushchevskikh gonenii (1958–1964)” [Orenburg Diocese during Khrushchev’s Repressions (1958‒1954)]. Vestnik PSTGU. Ser. II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2013, vol. 2 (51), pp. 69–86 (in Russian).
  9. Tsypin V., archpriest (1997) Istoriia Russkoi Tserkvi 1917–1997 [History of the Russian Orthodox Church, 1917‒1997]. Moscow (in Russian).
  10. Tsypin V., archpriest, Zontikov N. (2001) “Antonii (Krotevich Boris Nikolaevich)”, in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 2, pp. 628–629 (in Russian).
Efimushkin Pavel
Student status: Graduate student;
Place of study: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow 127051, Russian Federation;
Post: Staff Member of the Division for Academic Affairs;
ORCID: 0000-0002-5638-3755;
Email: efim-ushkin@mail.ru.
Корнилов А. А. Драматичная, трагическая и спасительная история Русской Церкви в новом учебном пособии ПСТГУ // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2018. Вып. 85. С. 153-157. — Rev. op.: Кострюков А. А. Лекции по истории Русской Церкви (1917–2008). — М.: Изд-во ПСТГУ, 2018. — 336 с.
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Kornilov Aleksandr
Academic Degree: Doctor of Sciences* in History;
Academic Rank: Professor;
Place of work: National Research Lobachevsky University of Nizhny Novgorod; 23 Gagarina Prosp., Nizhny Novgorod 603950, Russian Federation;
Post: Head of Department of Study of Foreign Regions and Local History;
ORCID: 0000-0001-9139-3740;
Email: kotva64@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.
Шакурова М. В., Козельская К. А. Воспитательный потенциал как предмет современных социально-педагогических исследований // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2018. Вып. 50. С. 22-34. DOI: 10.15382/sturIV201850.22-34
The aim of this article is to present results of an integrated analysis of educational potential as a subject of modern social and pedagogical studies. The object of the analysis is modern social and pedagogical studies (including the studies of issues in education carried out by specialists in other branches of scholarly knowledge in the humanities) presented in academic papers, texts of doctoral theses that touch upon the topics of educational potential. The topic of the analysis is invariable and variable characteristic features of the essence of the educational potential, main methodological media of its study, systemic and structural approaches. The article employs theoretical methods of research, namely analysis, synthesis, generalisation, interpretation, typifying. As criteria of the analysis the following are considered: the essence of educational potential; methodological media of study of educational potential; systemic and structural characteristic features of educational potential; development of educational potential. The article makes the following conclusions. In the number of invariants being characteristic of the essence of educational potential the authors include the ability to carry out an activity, realisation of functions, their resource support; means, sources, resources available and allowing mobilisation, employment in solving educational tasks; range of factors and conditions making it possible to realise educational practices and influence the change in processes and systems. The peculiarity of types is related to the degree of necessity (not used, not registered, denied) or exceeded size and meaning; it is based on the understanding of the essence and content of upbringing; peculiarity of the “owners” of the potential, its type. In the number of top-priority approaches, from the positions of which the educational potential is studied, we can include ontological, activity-oriented, systemic, personality and activity-oriented, axiological, acmeological approaches. The structure of the educational potential is made detailed following the systematic notion of its essence. A range of studies emphasise the integrative character of this property. The realisation of educational potential is primarily regarded as pedagogical management of resources, opportunities, funds, sources.
education, educational potential, integration, methodological approaches, structure, development of educational potential
  1. Agafonova Yuliya A. (2011) «O vospitatelnom potentsiale shkolnykh sredstv massovoy informatsii» [«On Educational Potential of School Mass Media»]. Sotsialnyye otnosheniya, 2011, vol. 1 (2), pp. 111–119 (in Russian).
  2. Bayborodova Lyudmila V. (2007) «Puti i sredstva povysheniya vospitatelnogo potentsiala uchebnogo protsessa» [«Ways and Means of Increase in Educational Potential of Educational Process»]. Yaroslavskiy pedagogicheskiy vestnik, 2007, vol. 4, pp. 3–7 (in Russian).
  3. Berezhnaya Irina F., Vyunova Natalʼya. I. (2008) «Vospitatelnyy potentsial universitetskoy obrazovatelnoy sredy» [«Educational Potential of the University Educational Environ-ment»]. Vestnik Voronezhskogo gosudarstvennogo universiteta. Seriya: Problemy vysshego obrazovaniya, 2008, vol. 1, pp. 90–97 (in Russian).
  4. Bolotova Marina I. (2009) «Integratsiya vospitatelnykh potentsialov semi i uchrezhdeniy dopolnitelnogo obrazovaniya detey» [«Integration of Educational Potentials of a Family and Establishments of Supplementary Education of Children»]. Vestnik Vyatskogo gosudarstvennogo gumanitarnogo universiteta, 2009, vol. 3, no. 3, pp. 94–98 (in Russian).
  5. Buslova Elena V. (2010) «Vospitatelnyye potentsialy obshchestvenno-prosvetitelskoy deyatelnosti» [«Educational Potentials of Socio-Educational Activity»]. Vestnik Kostromskogo gosudarstvennogo universiteta im. N. A. Nekrasova. Seriya: Pedagogika. Psikhologiya. Sotsialnaya rabota. Yuvenologiya. Sotsiokinetika, 2010, vol. 16, no. 3, pp. 91–94 (in Russian).
  6. Vospitatelnyy potentsial semi (2000) [Educational Potential of Family]. Magnitogrsk (in Russian).
  7. Ershova Maria V. (2017) «Vospitatelnyye potentsialy uchrezhdeniy dopolnitelnogo obrazovaniya v rabote s podrostkami, sklonnymi k protivopravnomu povedeniyu» [«The Upbringing Potential of Institutions of Supplementary Education in Work with Adolescents Prone to Unlawful Behaviour»], in Tekhnologii vospitaniya v obshcheobrazovatelnykh organizatsiyakh: materialy Vserossiyskoy nauchno-prakticheskoy konferentsii [Technologies of Education in Institutions of Secondary Education], Kostroma: Kostromskoj gosudarstvennyj universitet, pp. 62–65 (in Russian).
  8. Klochkova Lyudmila I. (2014) «Tekhnologiya resursoobrazovaniya v razvitii vospitaniya shkolnikov» [«Technology of Formation of Resource in Development of Education of Schoolchildren»]. Sovremennyye problemy nauki i obrazovaniya, 2014, no. 2, p. 200 (in Russian).
  9. Korobkova Venera V. (2015) «Zakonomernosti razvitiya vospitatelnogo potentsiala sovremennoy semi v otkrytom obrazovatelnom prostranstve» [«Regularities in Development of Educational Potential of a Modern Family in Open Educational Space»]. Gumanitarnyye, sotsialnoekonomicheskiye i obshchestvennyye nauki, 2015, vol. 1, pp. 220–224 (in Russian).
  10. Korobkova Venera V. (2007) «Teoreticheskiye podkhody k probleme razvitiya vospitatelnogo potentsiala semi v sovremennykh issledovaniyakh» [«Theoretical Approaches to the Problem of Development of Educational Potential of a Family in Modern Research»], in Psikhologicheskiye problemy sovremennoy semi [Psychological Problems of Modern Family], Moscow: Gos. NII sem’i i vospitaniya, pp. 465–472(in Russian).
  11. Korobkova Venera V., Metlyakova Lyubov` A. (2010) «Sovremennyye podkhody k razvitiyu vospitatelnogo potentsiala semi v usloviyakh informatsionnogo prostranstva shkoly» [«Modern Approaches to Development of Educational Potential of a Family in Conditions of Informational Space of the School»]. Pedagogicheskoye obrazovaniye i nauka, 2010, vol. 9, pp. 84–86 (in Russian).
  12. Kuchmayeva Oksana V., Maryganova Elena A., Petryakova Ol`ga L., Sinelnikov Aleksandr B. (2006) «Vliyaniye ekonomicheskikh pokazateley na vospitatelnyy potentsial semi» [«Infl uence of Economic Indicators on Educational Potential of Family»] in Nauchnyye trudy Gosudarstvennogo nauchno-issledovatelskogo instituta semi i vospitaniya [Proceedings of the State Institute of Family and Education], Мoscow: Gosudarstvenny`j NII sem`i i vospitaniya, vol. I, pp. 58–70 (in Russian).
  13. Kuchmayeva Oksana V., Maryganova Elena A., Petryakova Olʼga L., Sinelnikov Aleksandr B. (2010) «O sovremennoy semye i eye vospitatelnom potentsiale» [«On Modern Family and its Educational Potential»]. Sotsiologicheskiye issledovaniya, 2010б no. 7, pp. 49–55 (in Russian).
  14. Nedvetskaya Marina N. (2005) Upravleniye kachestvom pedagogicheskogo vzaimodeystviya shkoly i semi [Quality Management of Pedagogical Interaction between School and Family]. Moscow (in Russian).
  15. Povalyayeva Ol’ga N. (2014) «V. V. Rozanov o vospitatelnom potentsiale russkoy khudozhestvennoy literatury» [«V.V. Rozanov on Educational Potential of Russian Literature»]. Kazanskiy pedagogicheskiy zhurnal, 2014, no. 2 (103), pp. 109–114 (in Russian).
  16. Polisubyektnost vospitaniya kak usloviye konstruirovaniya sotsialno-pedagogicheskoy realnosti (2009) [Multisubjectiveness of Education as Condition of Designing Socio-Pedagogical Reality]. Moscow (in Russian).
  17. Polyakov Sergej D. (2004) V poiskakh realisticheskogo vospitaniya [In Search of Realistic Education]. Moscow (in Russian).
  18. Sannikova Anna I., Korobkova Venera V. (2016) «Evolyutsiya idei razvitiya vospitatelnogo potentsiala semi v otkrytom obrazovatelnom prostranstve Rossii kontsa XIX — nachala XXI v.: istoriko-metodicheskiy aspect» [«Evolution of Ideas of Development of Educational Potential of Family in Open Educational Space of Russia of the Late 19th — Early 21st Centuries: Historical-Methodological Aspect»]. Obshchestvo: sotsiologiya, psikhologiya, pedagogika, 2016, vol. 1, pp. 56–61 (in Russian).
  19. Semenov Vladimir D. (2000) Obshchina i klub: vospitatelnyy potentsial i ego predely [Community and Club: Educational Potential and its Limits]. Izhevsk (in Russian).
  20. Sizikova V. V., Fomina S. N. (2008) «Problema snizheniya vospitatelnogo potentsiala semi v sovremennykh usloviyakh» [«Problem of Decrease in Educational Potential of Family in Modern Conditions»], in Sotsialnaya pedagogika: teoriya, praktika, perspektivy [Social Pedagogy: Theory, Practice, Prospects], Мoscow: RGSU, pp. 263–267 (in Russian).
  21. Chirkova Mariya V., Pershina Tat`yana V. (2016) «K probleme razvitiya vospitate-nogo potentsiala semi, vospityvayushchey rebenka doshkolnogo vozrasta» [«On the Problem of Development of Educational Potential of the Family Bringing up the Child of Preschool Age»]. Nauchnometodicheskiy elektronnyy zhurnal «Kontsept», 2016, vol. 17, pp. 509–513 (in Russian).
  22. Yarmakeyev Iskander E. (2010) «Vospitatelnyy potentsial obrazovatelnogo protsessa v vuze: sistemno-metodologicheskiy analiz» [«Educational Potential of Educational Process in Higher Education: Systematic and Methodological Analysis»]. Vestnik Tatarskogo gosudarstvennogo gumanitarno-pedagogicheskogo universiteta, 2010, vol. 19, pp. 164–169 (in Russian).
Shakurova Marina
Academic Degree: Doctor of Sciences* in Education;
Academic Rank: Professor;
Place of work: Voronezh State Pedagogical University; 86 Lenina Str., Voronezh, 394051, Russian Federation;
Post: Head of Department of General and Social Pedagogy;
ORCID: 0000-0003-4757-8750;
Email: shakurova@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.
Kozelskaya Carolina
Student status: Graduate student;
Place of study: Voronezh State Pedagogical University; 86 Lenina Str., Voronezh, 394051, Russian Federation;
ORCID: 0000-0001-9488-3657;
Email: alcarol1992@mail.ru.
Французов С. А. Хождение Зосимы к блаженным сынам Ионадава: к характеристике арабо-православной версии // Вестник ПСТГУ. Серия III: Филология. 2018. Вып. 57. С. 124-130. DOI: 10.15382/sturIII201857.124-130
This article is devoted to the Arabic Orthodox version of the tale about Zosimas and the Rechabites (the blessed sons of Jonadab; cf. Jer. 35), one of the works which came into being at the crossroad of hagiography and itineraries. 26 copies of it have been attested; 18 of them are written in the Arabic script and 8 in Garshūnī. Now one more copy should be added to them. It has been discovered in the collection of lives of saints, dated from the late 18th century AD and kept in the Library of the Academia Romana under the shelf-mark B.A.R. Mss orientale 365. It diff ers considerably (and in the textological aspect radically) from a Copto-Arabic version of that tale attested in the copy of the Bibliothèque nationale de France Arabe 72 (fol. 1v–21v). This article analyses the copy of Bucharest. As to the content of the Arabic version of the tale, some specifi c features have been revealed, such as the confusing of its main hero with Zosimas the Venerable of Palestine as well as his erudition in the Sacred Scriptures, especially in the Book of the prophet Jeremiah. Several traces of Islamic infl uence are noticeable in the terminology, toponymy and above all in the complete ignoring of the abstinence from wine as one of the merits of the Rechabites in order to exclude any analogy between them and the Muslims. Among the linguistic peculiarities of the Arabic version, one should note the use of the ending of the verbal perfect form of 2 m. pl. -tū (instead of -tum, typical of Classical Arabic), which seldom occurs in written texts.
Christian hagiography, genre of itineraries, Arabic Christian literature, St. Zosimas, Rechabites, Library of the Academia Romana, Post-Classical Arabic
  1. Cantineau J. (1934) Le dialecte arabe de Palmyre, t. 1: Grammaire. Beyrouth.
  2. Frantsuzov S. (2017) “Tri monakha na kraiu zemli (arabskaia versiia “Skazania o Makarii Rimskom”)” [“Three Monks on the Edge of the Earth (an Arabic version of the Tale about Macarius the Roman)]. Vestnik PSTGU III: Filologiia, 2017, vol. 53, pp. 94–100 (in Russian).
  3. Frantsuzov S. (2013) “«Chudo Bogoroditsy v Atribe»: tekstologicheskie osobennosti i spetsifika soderzhaniia” [The Miracle of St. Mary in Atrib: Textological Peculiarities and Speciifi c Features of the Content]. Vestnik PSTGU III: Filologiia, 2013, vol. 5, pp. 97–108 (in Russian).
  4. Gaginski A. M. (2009) “Zosima” [“Zosimas”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 20. Moscow, pp. 344–345 (in Russian).
  5. Graf G. (1944, 1947) Geschichte des christlichen arabischen Literatur, Bände 1–2. Città del Vaticano.
  6. Khachaturian V. M., Mil’kov V. V. (eds.) (1997) “Khozhdenie Zosimy k rakhmanam” [“Itinerary of Zosimas to the (B)rahmans”], in Apokrify Drevnei Rusi. Teksty i issledovaniia [Apocryphs of Ancient Rus’. Texts and Studies]. Moscow, pp. 107–115 (in Russian).
  7. Shifman I. (1984) “O nekotorykh ustanovleniiakh rannego islama” [“On Some Presciptions of Early Islam”], in Islam. Religiia, obshchestvo, gosudarstvo [Islam. Religion, Society, State]. Moscow, pp. 36–43 (in Russian).
  8. Troupeau G. (1972) Catalogue des manuscrits arabes [de la Bibliothèque nationale], 1ère partie: Manuscrits chrétiens, t. I. Paris.
Frantsouzoff Serge
Academic Degree: Doctor of Sciences* in History;
Academic Rank: Associate Professor;
Place of work: Institute of Oriental Manuscripts, Russian Academy of Sciences; 18 Dvortsovaya nab., St. Petersburg, 191186, Russian Federation;
ORCID: 0000-0003-3945-8898;
Email: serge.frantsouzoff@yahoo.fr. *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.
Колыхалова О. А. Влияние инновационных педагогических технологий на формирование учебной мотивации студентов неязыковых специальностей к изучению иностранного языка // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2018. Вып. 51. С. 11-25. DOI: 10.15382/sturIV201851.11-25
This paper carries out a comparative analysis of the infl uence of innovative teaching techniques on providing educational motivation for students of non-linguistic specialisations to study a foreign language. Teaching of foreign languages today is determined by the two main approaches, namely the development of communication skills and the use of online instruments. In fact, there takes place a rethink of the goals and objectives of education and, consequently, the roles of the professor and student. A student is no longer a passive recipient of a certain truth, but a full participant in the process of cognition. As a result of the development of online education, the technology of «blended learning» has emerged. It is based on a combination of classroom work with work in training Internet programmes, which allows every student to create flexible individual trajectories. The future of a foreign language at a university may also involve creating an individualised educational «hyperspace» in which instruction in the foreign language itself will be integrated into professional training, the so-called CLIL technology. We have chosen to compare the two technologies described above, i.e. the blended learning technology and CLIL technology, and have put forward a hypothesis that both technologies contribute to increasing students’ educational motivation and enhance various types of educational motives. The methods employed in the study include the one designed by A. Rean and V. Yakunin “Diagnostics of students' educational motivation”, academic motivation questionnaire for university students (by T. Ilyina). The article claims that the application of blended learning technology reinforces communicative motives as well as motives for creative self-realisation, while CLIL technology amplifi es social motives and reduces motives of avoidance, which indicates a greater activity and engagement of students in learning. At the same time, both innovative techniques of teaching a foreign language contribute to the increase in positive educational motivation of students.
education, specialised training, foreign language teaching, blended learning, CLIL, teaching techniques, communication skills, online technologies, fl exible individual trajectories, motivation of students
  1. Darn S. (2015) Content and Language Integrated Learning, available at: https://www.teachingenglish.org.uk/article/content-language-integrated-learning (11.11.2018).
  2. Ellis R. (2003) Task-Based Language Learning and Teaching. Oxford.
  3. Galkina V. (2014) “O kompetentsiiakh i kompetentnostnom podkhode v protsesse obucheniia inostrannym iazykam v vuze” [“On Competences and Competence Approach in the Process of Teaching Foreign Languages in Higher Education”]. Nauchno-metodicheskii elektronnyi zhurnal «Kontsept». 2014, № S 1, pp. 6–10; available at http://e-koncept.ru/2014/14502.htm (10.11.2018) (in Russian).
  4. Gal'skova N. (2005) Teoriia obucheniia inostrannym iazykam [Theory of Teaching Foreign Languages]. Moscow (in Russian).
  5. Kelly K. (2014) Ingredients for successful CLIL. British Council, available at https://www.teachingenglish.org.uk/article/keith-kelly-ingredients-successful-clil-0 (11.11.2018).
  6. Kobzeva N. (2011) “Kompetentnostnyi podkhod kak osnova v obuchenii inostrannomu iazyku v tekhnicheskom vuze” [“Competence Approach as a Basis for Teaching a Foreign Language at an Institution of Higher Techological Education”]. Molodoi uchenyi. 2011, № 2, vol. 2, pp. 89–92 (in Russian).
  7. Kolesnikova A. (2013) “O kompetentnostnom podkhode k prepodavaniiu inostrannykh iazykov v neiazykovom vuze” [“On Competence Appraoch in Teaching Foreign Languages at a Non-Linguistic University”]. Nauchnyi poisk. 2013. № 2.4, pp. 28–30 (in Russian).
  8. Kolykhalova O. (2016) “Rol' iazykovoi kommunikatsii v dialoge kul'tur” [“The Role of Linguistic Communication in Dialogue of Cultures”]. Inostrannye iazyki v shkole. 2016, № 12, pp. 39–45 (in Russian).
  9. Kolykhalova O., Shvarts E. (2016) “Traditsionnye i novye podkhody v integrirovannom obuchenii inostrannomu iazyku v vuze” [“Traditional and Innovative Approaches in Integrated Teaching of Foreign Languages at University”], in I. Lebedeva (ed.) «Uchitel', uchenik, uchebnik»: materialy VIII mezhdunarodnoi nauchno-prakticheskoi konferentsii: sbornik statei [“Teacher, Student, Textbook”: Proceedings of 8th International Conference], vol. 2. Moscow, pp. 443–452 (in Russian).
  10. Kondrat'eva I., Madiakina N., Valeev A. (2015) “Povyshenie eff ektivnosti protsessa obucheniia inostrannomu iazyku v neiazykovom vuze” [“Increase in Eff ectiveness of the Process of Teaching a Foreign Language at a Non-Linguistic University”]. Sovremennye problemy nauki i obrazovaniia. 2015, № 6, available at http://science-education.ru/ru/article/view?id=23182 (11.11.2018) (in Russian).
  11. Kovylina E. (2010) “Prepodavanie inostrannogo iazyka v ramkakh kul'turologicheskogo podkhoda” [“Teaching a Foreign Language in the Framework of Culture Studies”]. Molodoi uchenyi. 2010, № 8, vol. 2, pp. 160–164; available at https://moluch.ru/archive/19/1916/ (11.11.2018) (in Russian).
  12. Khudaiberganova E., Gulimetova B. (2016) “Sovremennye metody i tekhnologii prepodavaniia inostrannykh iazykov v vysshei shkole” [“Current Methods and Techniques in Teaching Foreign Languages at Universities”]. Filologiia i lingvistika v sovremennom obshchestve: materialy IV Mezhdunarodnoi konferentsii [Philology and Linguistics in Present-Day Society: Proceeding of the 4th International Conference]. Moscow, pp. 94–97 (in Russian).
  13. Kuz'minskaia S., Gurova N. (2016) “Traditsii sovetskogo obrazovaniia i sovremennye didakticheskie tendentsii v prepodavanii inostrannykh iazykov” [“Traditions of Soviet Education and Contemporary Didactic Trends in Teaching Foreign Lanfguages”]. Nauka vchera, segodnia, zavtra: sbornik statei po materialam XXXIII mezhdunarodnoi konferentsii [Science Yesterday, Today, Tomorrow: A Collection of Papers from 33rd International Conference], vol. 4 (26). Novosibirsk, 2016, pp. 97–102 (in Russian).
  14. Maksudova O. (2017) “Sovpemennye tendentsii v obuchenii inostrannomu iazyku” [“Current Trends in Teaching a Foreign Language”]. Molodoi uchenyi. 2017, vol. 15, pp. 603–604; available at https://moluch.ru/archive/149/42289/ (in Russian).
  15. Matukhin D., Zhitkova E. (2015) “Implementing Blended Learning Technology in Higher Professional Education”. Procedia. Social and Behavioral Sciences. 2015, pp. 183–188.
  16. Moroz N. (2007) “Ispol'zovanie sovremennykh tekhnologii v protsesse prepodavaniia inostrannykh iazykov v vuze” [“Employment of Modern Technology in Teaching a Foreign Language at Universities”]. Akademicheskii vestnik. 2007, vol. 2, pp. 179–182 (in Russian).
  17. Popova N. (2010) “Samostoiatel'naia rabota s ispol'zovaniem informatsionnykh tekhnologii pri obuchenii inostrannomu iazyku v neprofi l'noi magistrature” [“Self-Study Work with Employment of IT in the Study of a Foreign Language in a Non-Linguistic Master Programme”]. Inostrannye iazyki v obrazovatel’nom prostranstve tekhnicheskogo vuza: materialy IV Mezhdunarodnoi konferentsii (Novocherkassk) [Foreign Languages in Educational Space of Technological University: Proceedings of 4th International Conference]. Novocherkassk (in Russian).
  18. Solovova E. (2008) Metodika obucheniia inostrannym iazykam [Methodology of Teaching Foreign Languages]. Moscow (in Russian).
  19. Shakirova A., Valeeva R. (2014) “Gumanizatsiia obucheniia inostrannomu iazyku: zarubezhnyi opyt” [“Making Teaching of Foreign Languages Human-Oriented: Experience from Abroad”]. Obrazovanie i samorazvitie. 2014, vol. 2 (40), pp. 72–75 (in Russian).
  20. Smirnov A. (2017) “Diagnosis Motivational Mechanism of Educational-Cognitive Motivation of Students”. American Journal of Applied Psychology. Vol. 6, № 5, 2017, pp. 138–141.
  21. Trubina G. (2015) “Sotsial'no-orientirovannyi i lichnostno orientirovannyi kharakter lingvisticheskogo obrazovaniia” [“Society-Oriented and Person-Oriented Character of Linguistic Education”]. European Social Science Journal, vol. 1 (52), pp. 132–139 (in Russian).
  22. Valeev A., Baranova A. (2015) “Psikhologicheskii komponent obucheniia inostrannomu iazyku na neiazykovykh fakul'tetakh vuza” [“Psychological Component in Teaching a Foreign Language at Non-Linguistic University Departments”]. Sovremennye problemy nauki i obrazovaniia. 2015, vol. 2; available at http://www.science-education.ru/129-22391/ (10.11.2018) (in Russian).
  23. Veremeichik O. (2009) “Tsel' obucheniia inostrannym iazykam kak sotsial'no-pedagogicheskaia i metodicheskaia kategoriia” [“The Aim of Teaching Foreign Languages as a Socio-Pedagigocal and Methodological Category”]. Vestnik MGLU. 2009, vol. 1 (15), pp. 7–11 (in Russian).
  24. Van de Craen P. (2006) Content and Language Integrated learning, Culture of Education and Learning Theories, available at http://www.unifg.it/sites/default/fi les/allegatiparagrafo/21-012014/van_de_craen_clil_culture_of_education_and_learning_theories.pdf.
  25. Van de Craen P. et al. (2007) “Why and How CLIL Works. An Outline for a CLIL Theory”. Current Research on CLIL, vol. 16 (3).
Kolykhalova Olga
Academic Degree: PhD in Philosophy;
Academic Degree: Candidate of Sciences* in Philology;
Academic Rank: Professor;
Place of work: Department of Foreign Languages, National Research University Higher School of Economics; 21/4 Staraya Basmannaya Str., Moscow, 105066, Russian Federation;
Post: professor;
ORCID: 0000-0002-0452-5352;
Email: kolykhalova.o@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.
Николаева Е. А. Послание миру: о Третьей симфонии Николая Корндорфа // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2018. Вып. 32. С. 132-138. DOI: 10.15382/sturV201832.132-138
In October 2015, the Russian premiere of N. Korndorf’s Third Symphony (1989) took place, which was one of the prominent events in musical circles. The unique design of the score is magnifi cent. The unearthly beauty of the images, depth of the spiritual content, concentration of composition in terms of time and events allows one to call it Korndorf’s opus magnum. The specifi city of the work is conditioned by the employment of the author’s compositional technique of non-repetitive minimalism. This method, connected with the ritual process, creates an integrated and large-scale composition, ensuring its powerful artistic and emotional impact.
Nikolai Korndorf, Third Symphony by Korndorf, symphonies with chorus, minimalism, non-repetitive minimalism, Alexander Lazarev, Moscow Conservatory
  1. Korndorf N. (2002) “Ia bezuslovno oshchushchaiu sebia russkim kompozitorom: Avtobiografi ia s liricheskimi otstupleniiami” [I Absolutely Feel that I am a Russian Composer: Self-Biography with Lyrical Excursuses]. Muzykal'naia akademiia, 2002, vol. 2, pp. 52–64 (in Russian).
  2. Nikolaeva E. (2015) “Nikolai Korndorf: istoriia Liturgii” [“Nikolai Korndorf: History of Liturgy”], in Ezhegodnaia bogoslovskaia konferentsiia PSTGU [Annual Theological Conference of St Tikhon Orthodox University for the Humanities], vol. 25, pp. 355–357 (in Russian).
  3. Nikolaeva E. (2017) “O Liturgii Nikolaia Korndorfa” [“On the Liturgy by Nikolai Korndorf”]. Vestnik PSTGU. Seriia 5: Voprosy istorii i teorii khristianskogo iskusstva, 2017, vol. 25, pp. 107– 119 (in Russian).
Nikolaeva Elena
Academic Degree: Candidate of Sciences* in Art Criticism;
Academic Rank: Associate Professor;
Place of work: Tchaikovsky Moscow State Conservatory; 13 Bolshaya Nikitskaya Str., Moscow, 125009, Russian Federation;
Post: Associate Professor, Department of Music Theory;
ORCID: 0000-0002-3160-7804;
Email: e-nikola@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.
Левинсон К. А. Рабочее время советских ученых послевоенного периода // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2019. Вып. 52. С. 75-110. DOI: 10.15382/sturIV201952.75-110
This article deals with offi cial working hours of Soviet academic staff members and university researchers, i.e. how it was regulated, used, structured, perceived and discussed. The period studied in 1945‒1991; the research takes into account both professors and teachers of higher educational institutions and researchers of scientifi c institutions in the system of the Academy of Sciences of the USSR, Academy of Medical Sciences, Academy of Pedagogical Sciences, as well as branch ministries, because many of them combined or alternated work at university with work for an academic institute. Besides, this allows us to make exciting comparisons. The study draws on the data of questionnaire interviewing carried out by Yu. Sheinin in the early 1970s through Literaturnaia gazeta, interviewing carried out by the author of the article by email in 2018, as well as relevant memoirs. The article makes the following conclusion: working hours in Soviet science and higher school in the postwar decades were regulated mainly with the aim of maintaining “labour discipline” as a means of administrative control on all levels rather than a care for increasing effi ciency of scholarly work. This regulation was implemented according to the model of all state instutions, with minimal consideration of the specifi city of academic and educational institutions. As Stalin’s militarised forms of administration were gradually giving way to a gentler practice, the control of labour discipline (the main part of which was coming to work in due time and being present in the offi ce) was losing its severity and consistence, and towards the end of the Soviet period in certain institutions it transformed into non-regular and often imitational campaigns. Staff ers do not remember any attempts to really restrict their working day by means of limits established by law.
Soviet history, Soviet academia, Soviet professors, Soviet scholars, working time, working day, day-off , vacation, leave, fixed working hours, irregular working hours, presence at workplace
  1. Blokhintsev D. (1977) Rozhdeniye mirnogo atoma [The Birth of the Peaceful Atom]. Moscow (in Russian).
  2. Dubinin N. (1989) Vechnoye dvizheniye [Perpetual Motion]. Moscow (in Russian).
  3. Sheinin Yu., Parkov E., Simonenko O. (1971) “Kak vam rabotaetsia?” [How Do You Feel About your Work?]. Literaturnaya Gazeta, August 4, 1971, p. 10 (in Russian).
  4. Sheinin Yu. (1980) “Usloviia nauchnogo truda” [Conditions of Scholarly Work], in L. Bazhenov, M. Akhundov (eds.). Nauka v sotsial'nykh, gnoseologicheskikh i tsennostnykh aspektakh [Social, Gnoseological and Value Dimensions of Science]. Moscow, pp. 77–95 (in Russian).
  5. Shuleykin V. (1972) Dni prozhitye [Days Lived]. Moscow (in Russian).
  6. Tartakovskiy B. (2005) Vsyo eto bylo… Vospominaniya ob ischezayushchem pokolenii [All This Was... Memoirs on a Disappearing Generation]. Moscow (in Russian).
  7. Zaslavskaia T. (2007) Izbrannyie proizvedeniia. 3. Moia zhizn': vospominaniia i razmyshleniia [Selected Works. 3. My Life: Memoir and Refl ections]. Moscow (in Russian).
Levinson Kirill
Academic Degree: Candidate of Sciences* in History;
Place of work: National Research University «Higher School of Economics»; 20 Miasnitskaya, Moscow, 101000, Russian Federation;
Post: Leading Researcher;
ORCID: 0000-0002-3106-5574;
Email: klevinson@hse.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.
Старостина Т. А. О музыкальной логике цикла Утрени Великого Пятка архимандрита Матфея (Мормыля) // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2019. Вып. 33. С. 134-144. DOI: 10.15382/sturV201933.134-144
This article deals with musical dramaturgy of the matins of the Great Friday by archimandrite Matthew (Mormyl’). It gives a preliminary outline of history and structure of this monumental and extremely signifi cant liturgical piece. The matins of the Great Friday combines components of the lenten liturgical circle and the Lenten Triodion. The uniqueness of this service is due to both numerous Gospel texts being read and richness of the musical material; between the 1st and 7th fragments of Gospels there are antiphons, i.e. chants that are absent from any other service of the yearly circle. The article claims that 15 antiphons of the matins can be conventionally divided into fi ve cycles (three antiphons in each) which are diff erent as to the level of dramatic tension. The second of them (antiphons 4‒6) narrates of Judas’ betrayal and due to this it is characterised by the most mournful colour. Archimandrite Matthew harmonises all the chants in the minor here. By contrast, in the last group of the antiphons, the sound colour is brightening, there appears the anticipation of the coming Resurrection. The article argues that even in the schematic sequence of the basic accords of musical lines, the Gospel story is recited as it is embodied in sounds by the outstanding church musician archimandrite Matthew.
matins, antiphon, archimandrite, harmonisation, cadence plan
  1. Abramova A. (ed.) (2002‒2015). Tolkovoe osmoglasie upotrebitel'nykh rospevov Russkoi Pravoslavnoi Tserkvi [Explanatory Osmoglasie of Common Chants of the Russian Orthodox Church]. Moscow (in Russian).
  2. Balueva N. (2012). Regent: sud'ba i sluzhenie. Protoierei Mikhail Fortunato [Choir Master: Fate and Ministry. Archpriest Michael Fortunato]. Moscow (in Russian).
  3. Dunaev M. (1998). Vera v gornile somnenii [Faith in the Maelstrom of Doubt]. Moscow (in Russian).
  4. Fortunato M., archpriest, Balueva N. (2017). “Utrenia Velikoi Piatnitsy — «Paskha Raspiatiia»” [Matins of Great Friday as “Easter of the Crucifi xion”], in Rytsar' regentskogo sluzheniia otets Matfei (Mormyl') [Knight of the Choir Master’s Service Revd. Matfei Mormyl’]. St Petersburg. Pp. 177–204 (in Russian).
  5. Gulianitskaia N. (2002). Poetika muzykal'noi kompozitsii. Teoreticheskie aspekty russkoi dukhovnoi muzyki XX veka [Poetics of Musical Composition. Theoretical Aspects of Russian Spiritual Music of the 20th Century]. Moscow (in Russian).
  6. Krasovitskaia M. (2016). Liturgika [Liturgical Studies]. Moscow (in Russian).
  7. Kustovskii E., Potemkina N. (2014). Posobie po izucheniiu osmoglasiia sovremennoi moskovskoi traditsii [Handbook for the Study of Osmoglasie in the Modern Moscow Tradition]. Moscow (in Russian).
  8. Matthew (Mormyl'), archimandrite (ed.) (2007). Liturgiia. Notnyi sbornik. Neizmeniaemye pesnopeniia dlia odnorodnykh khorov [Liturgy. Note Collection. Immutable Chants for Church Choirs]. Moscow (in Russian).
  9. Matthew (Mormyl'), archimandrite (ed.) (2010). Vsenoshchnoe bdenie. Notnyi sbornik [All-Night Vigil. Note Collection]. Moscow (in Russian).
  10. Matthew (Mormyl'), archimandrite (ed.) (2010). Pesnopeniia Postnoi Triodi. Notnyi sbornik [Chants of the Lenten Triodion. Note Collection]. Moscow (in Russian).
  11. Matthew (Mormyl'), archimandrite (ed.) (2010). Pesnopeniia Strastnoi sedmitsy. Notnyi sbornik [Chants of the Passion Week. Note Collection]. Moscow (in Russian).
  12. Rudneva A. (1994). Russkoe narodnoe muzykal'noe tvorchestvo. Ocherki po teorii fol'klora [Russian Folk Musical Creativity. Essays in the Theory of Folklore]. Moscow (in Russian).
  13. Triod' Postnaia na tserkovno-slavianskom iazyke [Lenten Triodion in the Church Slavonic Language]. Moscow, 2015 (in Russian).
  14. Volkovinskii S. (2008). “Zhiznennyi put' i tvorcheskoe nasledie ieromonakha Troitse-Sergievoi Lavry Nafanaila (Bachkalo)” [Life and Creative Heritage of Hieromonk of Troitse-Sergieva Lavra Nafanail (Bachkalo)]. Vestnik PSTGU. Seriia V. Muzykal'noe iskusstvo khristianskogo mira. № 2 (3). Pp. 139–146 (in Russian).
  15. Zamanskaia L., Tartakovskaia O. (eds.) Azbuka osmoglasiia. Vypusk pervyi. Stikhiry [Basics of Osmoglasie. Part One. Sticheira]. Moscow (in Russian).
  16. Zheltov M., priest, Tkachenko A. (2004). “Velikaia Piatnitsa” [Great Friday], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia]. Vol. 7. Pp. 416‒430 (in Russian).
  17. Zhuravlenko I. (ed.) (2002). Svod sochinenii i napevov Pravoslavnoi Tserkvi [Collection of Works and Chants of the Orthodox Church]. Moscow (in Russian).
Starostina Tatiana
Academic Degree: Candidate of Sciences* in Art Criticism;
Academic Rank: Associate Professor;
Place of work: Tchaikovsky Moscow State Conservatory; 13/1 Bol’shaia Nikitskaia, Moscow 125009, Russian Federation;
Post: Associated Professor, Russian Music History Division;
ORCID: 0000-0002-5357-8696;
Email: i.starostin@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.
Корнилов А. А., Кинстлер А. В. Деятельность епископа Афанасия (Мартоса) во главе Северогерманского викариатства (1946–1950 гг.) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2019. Вып. 87. С. 108-123. DOI: 10.15382/sturII201987.108-123
This article studies the administration of the North German Vicariate in the time of bishop Afanasy (Martos). It examines main directions of his activity, i.e. missionary work, meetings with the clergy, organisation of a theological school in Hamburg. It is shown that his missionary work was directed towards educating members of parishes, while the aim of conventions and meetings was to increase education and competence of parish priests. The article also studies bishop Afanasy’s relations with the clergy and church organisations that were under the infl uence of Nafanail (L’vov), bishop of Brussels and Western Europe. Particular attention is paid to bishop Afanasy’s personality, as well as the tasks that he set himself during his administration of the vicariate. The article draws on the documents kept at the Archive of the German Diocese of the Russian Orthodox Church Abroad. Development of the vicariate made it possible to arrange into parishes those groups of Orthodox people who survived persecutions of atheist authorities and World War II. Parish groups not only did survive, but also preserved their Orthodox identity and traditions of the Orthodox way of life. Clergy and laymen who had to go though the North German “school of education” managed to adjust the experience of church life of the vicariate to conditions of life in new countries of residence. In countries of North and South America, North Africa and Australia they made use of their ability to conduct missionary work, to employ the art of discussing theological issues, preserved their desire to discern God’s providence in everyday life.Development of the vicariate helped to organize parishes consisting of the Orthodox people who experienced and persecution from the atheist regime and who survived the World War in 1939–1945. These parishes did not only survive but they also preserved Orthodox Christian identity and tradition of the Orthodox way of life. Clergy and fl ock went through the Northern Germany’s “school of education” and managed to adapt the experience of church life in the vicariate to the conditions of life in new countries of living. In the countries of Northern and Southern America, Northern Africa and Australia they used skill to carry out missionary work, the art to discuss theological issues, aspiration to see God’s Providence in everyday life.
North German Vicariate, German bishop, German diocese, parishes, theological school in Germany, missionary work, Synod, Russian Orthodox Church Abroad
  1. Afanasii (Martos), archbishop. Slova i poucheniia [Sermons and Teachings], available at https://azbyka.ru/propovedi/slova-i-pouchenij a.shtml (24.02.2018) (in Russian).
  2. Aleksandr (Mileant), bishop (ed.). Na nive Khristovoi. Arkhiepiskop Afanasii (Martos, 1904–1983) [In Christ’s Vineyard. Archbishop Afanasy Martos, 1904‒1983)], available at http://www.fatheralexander.org/booklets/russian/na_%20nive_hristovoj_archb_athanasios.htm (11.08.2017) (in Russian).
  3. Benigsen G., archpriest (1997) Ne khlebom edinym: Propovedi [Not by Bread Alone: Sermons]. Moscow; Klin (in Russian).
  4. Kornilov A. (2002) Dukhovenstvo peremeshchennykh lits: Biograficheskii slovar’ [Clergy of Misplaced Persons: Biographical Disctionary]. Nizhny Novgorod (in Russian).
  5. Kornilov A. (2018) “Organizatsiia i deiatel’nost’ Severo-Germanskoi administratury RPTsZ v period pravleniia episkopa Nafanaila (L’vova) 1945–1946 gg.” [Organisation and Activity of the North-German Administration of the Russian Orthodox Church Abroad in the Time of Bishop Nafanail’s (L’vov) Office, 1945‒1946]. XXVIII Ezhegodnaia bogoslovskaia konferentsiia PSTGU: Materialy [XXVIII Annual Theological Conference of St. Tikhon’s Orthodox University for the Humanities: Proceedings]. Moscow, pp. 179–182 (in Russian).
  6. Kostriukov A. (2010) “Novye svedeniia o zhizni i deiatel’nosti mitropolita Sergiia (Stragorodskogo) v 1920–1930-e gg. (po materialam arkhiva protoiereia Stefana Liashevskogo)” [New Data on Life and Work of Metropolitan Sergy (Stragorodsky) in the 1920‒1930s (based on materials of Archpriest Stefan Liashevsky’s archive]. XX Ezhegodnaia bogoslovskaia konferentsiia PSTGU: Materialy [XX Annual Theological Conference of St. Tikhon’s Orthodox University for the Humanities: Proceedings]. Moscow, vol. 1, pp. 312–316 (in Russian).
  7. Kostriukov A. (2017) “Arkhiv protoiereia Stefana Liashevskogo kak istochnik po istorii Russkoi Tserkvi i Severnogo Kavkaza” [Archive of Archpriest Stefan Liashevsky as a Source for the History of Russian Church and the North Caucasus]. Pravoslavie v istorii i kul’ture Severnogo Kavkaza: voprosy istochnikovedeniia i istoriografii: Materialy VII Mezhdunarodnykh Sviato- Ignat’evskikh chtenii [Orthodoxy in the History and Culture of the North Caucasus: Issues in Source Criticism and Historiography. Proceedings of the VII International Workshop]. Stavropol’, vol. 1, pp. 311–320 (in Russian).
  8. Liubimov A. (2016‒2018). “Protoierei Stefan Liashevskii. 1899–1986: Materialy k biografi i” [Archpriest Stefan Liashevsky, 1899‒1986. Materials for a Biography]. Pravoslavnaia Rus’, 2016, vol. 3, pp. 4–6; vol. 4, pp. 12–17; 2017, vol. 1, pp. 12–16; vol. 2, pp. 10–14; 2018, vol. 1, pp. 11–14 (in Russian).
  9. Oboznyi K. (2008) Istoriia Pskovskoi pravoslavnoi missii 1941–1944 gg. [History of the Orthodox Mission in Pskov, 1941‒1944]. Moscow (in Russian).
Kornilov Aleksandr
Academic Degree: Doctor of Sciences* in History;
Academic Rank: Professor;
Place of work: National Research Lobachevsky University of Nizhny Novgorod; 23 Gagarina Prosp., Nizhny Novgorod 603950, Russian Federation;
Post: Head of Department of Study of Foreign Regions and Local History;
ORCID: 0000-0001-9139-3740;
Email: kotva64@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.
Kinstler Anatoly
Place of work: Archive of the German Diocese, Russian Orthodox Church Abroad; 2 Johanneskamp, Hannover, 30539, Germany;
ORCID: 0000-0002-9585-7490;
Email: anatolij.kinstler@gmail.com.
Григорьева В. Ю., Григорьев Ю. А. Новые данные об авторстве и датировке «опекаловского» роспева // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2019. Вып. 34. С. 111-133. DOI: 10.15382/sturV201934.111-133
The chants with the remark “Opekalov”, “Opekalovskoe” have more than once caused controversy among specialists regarding their authorship and provenance. At present, many scholars share the view about Tver’ origin of “Opekalovskiy” chant, associating it with Opekalovo-Voznesenskiy monastery. Newly-found hook lists of “Opekalov” chants make us reconsider the established opinion as they indicate that these chants were created and circulated in the milieu of Moscow master-singers. The main argument in favour of the new version is the indication of the author of the “Opekalov” chant Придете ублажим Иосифа [“Come to Praise Joseph”], namely Леонтий диякон [“Leontiy Deacon”]. This master-singer is known in the history of Old Russian church singing as the creator of one of the systems of cinnabar indexes. Other archive materials testify to his acquaintance with priest Luka from Moscow church of Nikola Yavlenny at Arbatskie Vorota. Later, Leontiy became monk of Tolgskiy monastery, Yarloslavl’, which was the reason why his name was not included in the list of singers of Сказание о зарембах. Time of creation of “Come to Praise Joseph” in “Opekalovskiy” chant is the second third — middle of the 17th century, as evidenced by the features of notation, system of cinnabar indexes in the hook copies of “Come to Praise Joseph”, as well as by paleographic features of manuscripts in which they are included.
«opekalovskiy» rospev, masteropevets Leonty, «Pridete ublazhim Iosifa», cinnabar letters, letter system, Old Russian chants, znamenny chanting
  1. Bezuglova I. (1979) “Opekalovskii rospev” [Opekalovskiy Chant]. Pamiatniki kul'tury. Novye otkrytiia. Leningrad, рp. 196–204 (in Russian).
  2. Bezuglova I. F. «Dostoyno yest'» Opekalovskogo rospeva // TODRL. L., 1981, рр. 308–319.
  3. Bogomolova M. (2005) Znamennaia monodiia i bezlineinoe mnogogolosie na primere velikoi panikhidy [Znamennaya Monody and Non-Linear Polyphony with the Great Threnody as Example], issues 1, 2. Moscow (in Russian).
  4. Drozdetskaia N. (2005) “Opekalovskii raspev: imenovanie i bytovanie” [Opekalovskiy Chant: Naming and Circulation]. Drevniaia Rus'. Voprosy medievistiki, 1 (19), 80–91 (in Russian).
  5. Findeizen N. (1928) Ocherki po istorii muzyki v Rossii [Essays in History of Music in Russia], Moscow; Leningrad, vol. 1/2 (in Russian).
  6. Grigor'eva V. (2017) “Novye dannye o rannikh (otnositel'nykh) pometakh (na materiale riadovykh pevcheskikh rukopisei 1 pol. XVII v. iz S.-Peterburgskikh sobranii)” [New Data on Early (Relative) Indexes (based on material of ordinary singing manuscripts of the former half of the 17th century from St Petersburg collections)]. Vestnik PSTGU. Seriia V, 2017, vol. 26, pp. 76–95 (in Russian).
  7. Guseinova Z. (1995) «Izveshchenie» Aleksandra Mezentsa i teoriia muzyki XVII veka. [Izveshchenie (“Notifi cation”) by Alexander Mezenets and Theory of Music of the 17th Century]. St. Petersburg (in Russian).
  8. Parfent'ev N. (1991) Drevnerusskoe pevcheskoe iskusstvo v dukhovnoi kul'ture Rossiiskogo gosudarstva XVI–XVII vv. Shkoly, tsentry, mastera [Old Russian Art of Singing in Spiritual Culture of the Russian State in the 16th — 17th Centuries. Schools, Centres, Masters]. Sverdlovsk (in Russian).
  9. Parfent'ev N. (2011) “Maloizvestnye mastera Moskovskoi shkoly tserkovno-pevcheskogo iskusstva XVI–XVII vekov” [Little-Known Masters of Moscow School of Church Singing of the 16th — 17th Centuries], in Aktual'nye problemy izucheniia tserkovno-pevcheskogo iskusstva: nauka i praktika [Current Issues in Art of Church Singing: Theory and Practice]. Gimnologiia, vol. 6, pp. 191–202 (in Russian).
  10. Pozhidaeva G. (2007) Pevcheskie traditsii Drevnei Rusi: Ocherki teorii i stilia [Traditions of Singing in Ancient Rus’: Essays in Theory and Style]. Moscow (in Russian).
  11. Shabalin D. (2003) Pevcheskie azbuki Drevnei Rusi. Teksty [Old Russian ABC-Books in Singing. Texts]. Krasnodar (in Russian).
  12. Shek A. (2008‒2009) “Znaki «chashka polnaia» i «kriuk s oblachkom» v pevcheskikh rukopisiakh i teoreticheskikh rukovodstvakh po znamennoi notatsii XV–XVI vekov” [Signs “Full Cup” and “Hook with Small Cloud” in Singing MSs and Theoretical Manuals in Znamennaya Notation of the 15th — 16th Centuries]. Bogoslovskii vestnik, 2008‒2009, vol. 8–9, pp. 376–380 (in Russian).
  13. Uspenskii N. (1971) Drevnerusskoe pevcheskoe iskusstvo [Old Russian Art of Singing]. Moscow (in Russian).
Grigorjeva Veronika
Academic Degree: Candidate of Sciences* in Art Criticism;
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov Pereulok, Moscow, 127052, Russian Federation;
Post: Associate Professor, Department of Precentor Training;
ORCID: 0000-0002-0934-792X;
Email: veronikagrigorjevaveronika@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.
Grigorjev Yury
Place of work: Patriarch’s Centre for the Old Russian Liturgical Tradition; 83/3 Bakuninskaya Str., Moscow, 105182 Russian Federation;
Post: Precentor;
ORCID: 0000-0003-1826-359X;
Email: dagdanilog@gmail.com.
Цыганков А. С., Гапоненков А. А. «Симфоническое философствование» (биографические реалии переписки С. Л. Франка и Л. Бинсвангера) // Вестник ПСТГУ. Серия I: Богословие. Философия. 2019. Вып. 85. С. 88-107. DOI: 10.15382/sturI201985.88-107
The article analyses biographical features in the correspondence between the Russian philosopher S. L. Frank and the Swiss psychiatrist L. Binswanger. It is one of the most notable examples of philosophical dialogue between Russia and Western Europe. It lasted for almost 16 years from November 1934 to December 1950. The correspondents make a very open and intimate conversation on various topics, e. g. elevated understanding of true male friendship, scientifi c interests in the fi elds of psychology, philosophy, religion, psychoanalysis, medicine, travels, conferences, presentations, meetings of philosophers, mutual friends, circle of reading (Russian literature and contemporary European authors), history of Europe, everyday life, everyday concerns about children and spouse, illness, notifi cations of the death of loved ones. The correspondence between Frank and Binswanger has a character of confession and helps not only clarify certain facts of the life of the Russian philosopher in emigration, but also provides new valuable materials for understanding his personal, spiritual and philosophical evolution, as well as the creative history of published and unpublished works. Currently, this correspondence, kept in the archive of the University of Tübingen, is being prepared for publication both in Russian translation and in the original languages (German, French, English).
philosophical dialogue between Russia and Western Europe, S. L. Frank’s philosophy, biography, correspondence, L. Binswanger, psychoanalysis, Russian émigré philosophy
  1. Aliaev G., Rezvykh T. (2016) “Druzhba, ispytuemaia zhizn’iu: K perepiske S. Franka i V. El’iashevicha” [Friendship Trialled by Life: On the Correspondence between S. Frank and V. El’iashevich], in: M. Kolerov (ed.) Issledovaniia po istorii russkoi mysli. Ezhegodnik za 2015 god [Studies in History of the Russian Thought. Annual for 2015]. Moscow, рp. 7–39 (in Russian).
  2. Boobbyer Ph. (2001) S.L. Frank. The Life and Work of a Russian philosopher 1877–1950. Moscow (Russian translation).
  3. Gaponenkov A. (2010) “Epistoliarnyi dialog Petra Struve i Semena Franka (1922–1944)” [Epistolary Dialogue of Petr Struve and Semen Frank (1922‒1944). Obshchaia tetrad’. Vestnik Moskovskoi shkoly politicheskikh issledovanii, 1(51) (in Russian). Available at otetrad.ru/article-109.html (accessed 04.10.2019).
  4. Gaponenkov A. (2014) “Epistoliarnyi dialog S. L. Franka i N. A. Berdiaeva (1923–1947)” [Epistolary Dialogue of S. L. Frank and N. A. Berdiaev (1923‒1947)]. Voprosy filosofii, 2, pp. 119–130 (in Russian).
  5. Gaponenkov A. (2017) “Religioznaia fi losofi ia Vl. S. Solov’eva v retseptsii S.L. Franka” [Religious Philosophy of Vl. Solovyev as Refl ected by S.L. Frank]. Voprosy filosofii, 6, pp. 105–121 (in Russian).
  6. Tsygankov A., Obolevich T. (2018) “«Germaniia uzhe stala dlia menia moei vtoroi rodinoi»: zhiznennyi i tvorcheskii put’ S.L. Franka v perepiske s F. Khailerom et circum” [“Germany has Already Become my Second Homeland”: S.L. Frank’s Life and Work in Correspondence with F. Heiler et circum]. Istoriko-filosofskii ezhegodnik. Pp. 293–313 (in Russian).
  7. Tsygankov A., Obolevich T. (2018) “Istoriia sem’i i tvorchestva S. L. Franka v perepiske L. Binsvangera i T.S. Frank” [History of S. L. Frank’s Family and Work in Correspondence between L. Binswanger and T. S. Frank]. Filosofiia. Zhurnal Vysshei shkoly ekonomiki, II (2), pp. 134–155 (in RUssian).
  8. Tsygankov A., Obolevich T. (2019) Nemetskii period fi losofskoi biografi i S.L. Franka (novye materialy) [German Period in S.L. Frank’s Philosophical Biography (New Materials)]. Moscow (in Russian).
Tsygankov Alexander
Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: Institute of Philosophy of the Russian Academy of Sciences, 12/1 Goncharnaya Str., Moscow, 109240, Russian Federation;
Post: Researcher;
ORCID: 0000-0002-1216-1042;
Email: m1dian@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.
Gaponenkov Alexey
Academic Degree: Doctor of sciences* in Philology;
Academic Rank: Associate Professor;
Place of work: Saratov State University, 83 Astrakhanskaya Str., Saratov, 410012, Russian Federation;
Post: Professor, Department of Russian and Foreign Literature;
ORCID: 0000-0003-2177-1835;
Email: gaponenkovaa@info.sgu.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.
This work was supported by grant 19-011-00918 А from the Russian Foundation for Basic Research.
Армеева Л. А. О выявленных в Вильнюсе иконах И. М. Малышева // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2019. Вып. 35. С. 117-129. DOI: 10.15382/sturV201935.117-129
This article studies the history of appearance in Vilnius, the capital of Lithuania, of two iconostases by I. M. Malyshev, the renowned icon-painter of the second half of the 19th century who worked in the Trinity Lavra of St. Sergius (Троице-Сергиева Лавра). The iconostases were painted for the Orthodox convent which was founded by Emperor Alexander II in honour of Mary Magdalene. This convent was established on the place of a liquidated Catholic monastery in accordance with the policy of strengthening the power of the state and Orthodoxy in the North-Western region of the Empire after the riots of 1860‒1863. Bishop Filaret (Drozdov) of Moscow took part in the foundation of the convent. It was due to his eff orts that Mother Superior and the nuns came to Vilnius from Moscow. Bishop Filaret recommended that the iconostases should be ordered in the Trinity Lavra of St. Sergius; the commissioner was the Vilnius Committee for Building Orthodox Churches (Виленский комитет по строительству православных храмов). The article describes the hardships of the existence of the convent amid wars and revolutions. Only a small part of I. M. Malyshev’s iconostases survived, namely 11 icons. 3 icons are in private possession, 6 are in Uspensky Cathe- dral, 2 are in the sacristy of Mary Magdalene. All the icons are provided with dates, are well-preserved, those that are kept in private collections are very well restored. The article makes public the discovered icons as well as a number of archival documents.
I. M. Malyshev, convent of Mary Magdalene in Vilnius, iconostasis, Byzantine style, carved and gilded background
  1. Pristavko O., deacon (2008) Vilenskii Marie-Magdalininskii zhenskii monastyr' i ego rol' v istoricheskikh sud'bakh pravoslaviia v Litovskom krae [Mary Magdalene’s Convent in Vilnius and its Role in Historical Fates of Orthodoxy in Lithuania]. Minsk (in Russian).
Armeeva Ludmila
Academic Degree: Candidate of Sciences* in Art Criticism;
Academic Degree: Candidate of Sciences* in Art Criticism;
Place of work: Moscow Theological Academy; Sviato-Troitskaia Sergieva Lavra, Sergiev Posad, 141300, Russian Federation;
Post: Lecturer;
ORCID: 0000-0003-0956-1675;
Email: Armeeva@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.
Медведева А. А. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2019. Вып. 86. С. 142-147. — Rev. op.: Weaver D. J. The Irony of Power: The Politics of God within Matthew’s Narrative. Elkhart: Institute of Mennonite Studies, 2017
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Medvedeva Anastasia
Student status: Graduate student;
Place of study: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow 127051, Russian Federation;
Post: lecturer;
ORCID: 0000-0002-2633-387X;
Email: kristallvas@mail.ru.
The review was prepared in the framework of the project "Understanding Irony in Tradition of Orthodox Church" with the support of the Development Fund of St. Tikhon's Orthodox University.
Филиппов Б. А. Исторический путь Православия в Прибалтике // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2019. Вып. 91. С. 155-164. — Rev. op.: Православие в Прибалтике: религия, политика, образование 1840-е — 1930-е гг. Тарту: Издательство Тартуского университета, 2018. 515 с.
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Dyakin V.S. (1998)Nacional'nyj vopros vo vnutrennej politike carizma (XIX - nach. XX vv.). [The national question in the internal politics of tsarism (XIX - early XX centuries). ].St. Petersburg.Pravoslavie v Pribaltike: religiya, politika, obrazovanie 1840-e - 1930-e gg. [Orthodoxy in the Baltic region: religion, politics, education 1840s - 1930s]Izdatel'stvo Tartuskogo universiteta, 2018.
Filippov Boris
Academic Degree: Candidate of Sciences* in History;
Place of work: St. Tikhon’s Orthodox University for Humanities; 23B Novokuznetskaia Str., Moscow 115184, Russian Federation;
Post: professor;
ORCID: 0000-0001-8250-3688;
Email: boris-philipov@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.
Французов С. А. Первая арабографичная книга, напечатанная в мире ислама, в собрании Института восточных рукописей РАН // Вестник ПСТГУ. Серия III: Филология. 2019. Вып. 61. С. 104-122. DOI: 10.15382/sturIII201961.104-122
In this article its author describes and examines a copy of the bilingual (Arabic-Greek) Missal published in the monastery of Snagov, not far from Bucharest in AD 1701 by the famous printer and Church hierarch Anthim the Iberian (Georgian) and kept now in the library of the Institute of Oriental Manuscripts of the Russian Academy of Sciences. The special value of this old-printed edition consists in the fact that it became the fi rst book in Arabic script appeared in the territories put under control of Muslim authorities. Such an event happened on the initiative of Athanasius III al- Dabbâs, Patriarch of Antioch in AD 1686–1694 and 1720–1724, who in the interim took the seat of the Metropolitan of Aleppo, and with fi nancial and organizational support of the Prince of Hungaro-Wallachia Constantin Brâncoveanu. Due to a good degree of preservation of the Petersburg copy of the Missal its structure is described in detail and the precise number of pages in it (377) is counted for the fi rst time (despite the lack of a continuous pagination in it). Thanks to a stamp and two short notes in Greek and Arabic on its title page and the ex-libris on its back fl yleaf two owners of the Missal were successfully indentifi ed. They proved to be Macarius Sammân, Uniate Bishop of Amida (modern Diarbakır), who in AD 1846 converted to the Orthodox faith and was ordained Metropolitan, and Grand Duke Konstantin Nikolayevich to whom Macarius probably presented the rare Missal during his sojourn in St. Petersburg in AD 1866–1867. From the Marble Palace this book was delivered to the Asiatic Museum in AD 1924.
Patriarchate of Antioch, Athanasius III al-Dabbâs, Wallachia (Hungaro-Wallachia), Constantin Brâncoveanu, old-printed books in Arabic script, Anthim the Iberian, Monastery of Snagov, Arabic-Greek Missal, Metropolitan of Amida Macarius, Grand Duke Konstantin Nikolayevich
  1. Akimuhkin O. F. (1987) “K istorii formirovaniia fonda musul’manskikh rukopisei Instituta vostokovedeniia AN SSSR” [About the history of formation of the funds of Islamic manuscripts of the Institute of Oriental Studies of the Academy of Sciences of the USSR], in Pis’mennye pamiatniki Vostoka. Istoriko-filologicheskie issledonavaniia. Ezhegodnik 1978–1979 [Written Monuments of the Orient. Historico-Philological Researches. Yearbook 1978–1979]. Moscow, pp. 9–27 (in Russian).
  2. Cândea V. (2012) Mărturii româneşti peste hotare: creaţii româneşti şi izvoare despre români în colecţii din străinătate. Vol. 4: Feodorov I., Timotin A. Polonia–Rusia. Bucureşti.
  3. Chiţulescu P. (arhimandrit Policarp) (2009) Tipărituri din Ţara Românească în Biblioteca Sfântului Sinod. Bucureşti.
  4. Feodorov I. (2009) “The Romanian Contribution to Arabic Printing”, in Impact de l’imprimerie et rayonnement intellectuel des Pays Roumains. Bucureşti, pp. 41–61.
  5. Feodorov I. (2010) “Les options doctrinales du Patriarche Athanase III Dabbās et ses activités aux Pays Roumains”, in Lucrările simpozionului international «Cartea. România. Europa». Ediţia II-a — 20–24 septembrie 2009. 550 ani de la prima atestare documentară a oraşului Bucureşti. Bucureşti, pp. 87–96.
  6. Feodorov I. (2013) “Beginnings of Arabic Printing in Ottoman Syria (1706–1711). The Romanians’ Part in Athanasius Dabbās’s Achievements”. ARAM, 25: 1 & 2, pp. 231–260.
  7. Feodorov I. (2016) “Livres arabes chrétiens imprimés avec l’aide des Principautés Roumaines au début du XVIIIème siècle. Un répertoire commenté”. Chronos. Revue d’Histoire de l’Université de Balamand, N° 34, pp. 7–49.
  8. Feodorov I. (2018) “Les recherches actuelles en Roumanie dans le domaine arabe chrétien”. Parole de l’Orient, 44, pp. 221–236.
  9. Feodorov I. (2018) “New Data on the Early Arabic Printing in the Levant and its Connections to the Romanian Presses”. Revue des Études Sud-Est Européennes, 56, pp. 197–233.
  10. Frantsuzov S. A. (2018) “Arabografi chnyi fond” [Fund of manuscripts in Arabic script], Aziatskii muzei — Institut vostochnykh rukopisei RAN. Putevoditel’ [The Asiatic Museum — Institute of Oriental Manuscripts of the RAS. Guidebook]. Moscow, pp. 51–73, 103–107.
  11. Graf G. (1929; 1933–1934) “Verzeichnis arabischer kirchlicher Termini”. Zeitschrift für Semitistik und verwandte Gebiete, 7, S. 225–258; 9, S. 234–263.
  12. Kolesnikov A. I., Panchenko K. A. (2001) “Amida”, in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 2. Moscow, pp. 164–165 (in Russian).
  13. Kononov A. N. (ed.) (1974) Biobibliografi cheskii slovar’ otechestvennykh turkologov. Dooktiabr’skii period [Biobibliographical Dictionary of National Turkologists. Pre-October Period]. Moscow (in Russian).
  14. Kononov A. N. (1982) Istoriia izucheniia turkskikh jazykov v Rossii. Dooktiabr’skii period [History of the Study of Turkish Languages in Russia. Pre-October Period]. 2nd edition, augmented and corrected. Leningrad (in Russian).
  15. Panchenko K. A. (2002) “Afanasii III Dabbas” [Athanasius III ad-Dabbâs], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 2. Moscow, pp. 51 (in Russian).
  16. Polosin Val. V., Serikoff N. I., Frantsouzoff S. A. (2005) The Arabic Psalter. A supplemet to the facsimile edition of Manuscript A 187 The Petersburg Arabic Illuminated Psalter from the collections of the Institute of Oriental Studies of the Russian Academy of Sciences (St. Petersburg Branch). St. Petersburg; Voronezh (in Russian and English).
  17. Popovkin A. A. “Makarii (Shamman), mitropolit Amidskii, I Rossiia” [Macarius (Shammân), Metropolitan of Amida, and Russia], in Russkaia narodnaia liniia, informatsionnoanaliticheskaia sluzhba [Russuian people’s Line, Information Analitical Service] (site http://ruskline.ru/analitika/2015/10/21/makarij_shamman_mitropolit_amidskij_i_rossiya/) (in Russian).
  18. Roper G. (2010) “Arabic biblical and liturgical texts printed in Europe in the 16th–18th centuries”, in Lucrările simpozionului international «Cartea. România. Europa»… Bucureşti, pp. 174–186.
  19. Sadykhova A. A. (1994) “V. A. Eberman I ego raboty o Vaddakhe al’-Iemen” [V. A. Eberman and his works on Waddâh al-Yaman]. Vostok [Oriens], n° 6, pp. 88–92 (in Russian).
  20. de Schnurrer Ch. Fr. (ed.) (1811) Bibliotheca Arabica. Halae ad Salam.
  21. Sidorova A. N. (2009) “Puteshestvie v Tsar’grad, Konstantinopol’ i Stambul velikogo kniazia Konstantina Nikolaevicha v 1845 g.” [Travel of the Grand Duke Konstsantin Nikolayevich to Tsargrad, Constantinople and Istanbul in 1845], in Rossiia — Vostok. Kontakt I konfl ikt mirovozzrenii. Materialy XV Tsarskosel’skoj nauchnoj konferentsii [Russia — the Orient. Contact and Conflict of the World Outlooks. Proceedings of the 15th Scholarly Conference in Tsarskoye Selo]. St, Petersburg, pp. 106–125 (in Russian).
  22. Sidorova A. N. (2012) “Vpervye na Vostoke. Puteshestvie velikogo kniazia Konstantina Nikolaevicha v Konstantinopol’, Arkhipelag i na Afon v 1845 g.” [For the fi rst time in the Orient. Travel of the Grand Duke Konstsantin Nikolayevich to Constantinople, the Archipelago and the Mount Athos], in Vakh K. A. (author & compiler) Velikii kniaz’ Konstantin Nikolaevich i russkoe palomnichestvo v Sviatuiu Zemliu. Iz predystorii IPPO [Grand Duke Konstsantin Nikolayevich and the Russian Pilgrimage to the Sacred Land. From the Prehistory of the Imperial Orthodox Palestine Society]. Moscow, pp. 112–133 (in Russian).
  23. Zakharova L. G., Tutunnik L. I. (eds.) (1994) Perepiska Imperatora Aleksandra II s Belikim Kniazem Konstantinom Nikolaevichem. Dnevnik Belikogo Kniazia Konstantina Nikolaevicha. 1857–1861 [Correspondance pf the Emperor Alexander II with the Grand Duke Konstsantin Nikolayevich. Diary of the Grand Duke Konstsantin Nikolayevich. 1857–1861]. Moscow (in Russian).
Frantsouzoff Serge
Academic Degree: Doctor of Sciences* in History;
Academic Rank: Associate Professor;
Place of work: Institute of Oriental Manuscripts, Russian Academy of Sciences; 18 Dvortsovaya nab., St. Petersburg, 191186, Russian Federation;
ORCID: 0000-0003-3945-8898;
Email: serge.frantsouzoff@yahoo.fr. *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.
Рогожина А. А. Гимнографические свидетельства «обмена святыми» между Египтом и Сирией в первом тысячелетии н. э. // Вестник ПСТГУ. Серия III: Филология. 2019. Вып. 61. С. 93-103. DOI: 10.15382/sturIII201961.93-103
This article discusses a process that may be defi ned as an “exchange of saints” between Egypt and Syria in the second half of the fi rst millennium. Coptic synaxaria and liturgical books contain commemorations not only of the local martyrs who were born and suff ered in Egypt, but also a great number of commemorations of foreign saints who later became appropriated by the Coptic Church, such as a group of the so-called Antiochene saints whose relics were claimed to belong to Egypt, either because these saints were martyred in Egypt or because the relics had been transferred to Egypt at some point. The presence of these saints in early hymnographic collections, preserved in two manuscripts of the 9th century (M574 and M575 of the Pierpont Morgan Library), provides ample evidence of the continuing and lasting interest of the Egyptian Christians in Antiochene saints. Such enthusiasm could probably be explained by the work of Severus of Antioch (465‒538) who did much in order to promote the exchange of saints between the two communities. The article also examines the seeming absence of reciprocity on the Syrian side and reviews the evidence provided by the early material, such as the hymns attributed to Severus of Antioch, which came down to us in Syriac translation revised by James of Edessa in the 7th century. One of these texts, a hymn dedicated to the Egyptian martyrs, is of particular interest with regard to the “exchange of saints” and shows that the process was in fact reciprocal.
hymnography, hagiography, cycles, Severus of Antioch, St. Menas, contacts, appropriation, Egypt, Syria, martyrs, manuscripts
  1. ‘Abd-al-Masih Yassa (1939) “Doxologies in the Coptic Church”. Bulletin de la Société d’archéologie copte, vol. 5, pp. 175–191.
  2. ‘Abd-al-Masih Yassa (1940) “Doxologies in the Coptic Church. Edited Bohairic Doxologies”. Bulletin de la Société d’archéologie copte, vol. 6, pp. 19–76.
  3. ‘Abd-al-Masih Yassa (1942) “Doxologies in the Coptic Church. Unedited Bohairic Doxologies. I (Tut-Kyahk)”. Bulletin de la Société d’archéologie copte, vol. 8, pp. 31–61.
  4. ‘Abd-al-Masih Yassa (1947) “Doxologies in the Coptic Church (Unedited Bohairic Doxologies II)”. Bulletin de la Société d’archéologie copte, vol. 11, pp. 95–158.
  5. Barns J., Reymonds E. (eds) (1973) Four Martyrdoms from the Pierpont Morgan Coptic Codices. Oxford.
  6. Burmester O. (1938) “The Turuhat of the Saints (Tut, Babah, Hatur)”. Bulletin de la Société d’archéologie copte, vol. 4, pp. 141–194.
  7. Chapman P., Depuydt L. (eds) (1993) Theopempus of Antioch [Pseudo-]. Encomium on St Victor in: Encomiastica from the Pierpont Morgan Library: Five Coptic Homilies. Leuven. Corpus scriptorum christianorum orientalium, vol. 544 (1), pp. 133–152.
  8. Delehaye H. (1922) “Les Martyrs de l’Égypte”. Analecta Bollandiana, vol. 40, pp. 5‒154, 299‒364.
  9. Heij er J. den (2004) “Relations between Copts and Syrians in the Light of Recent Discoveries at Dayr as-Suryân”, in M. Immerzeel, J. van der Vliet (eds) Coptic Studies on the Threshold of a New Millennium, I–II: Proceedings of the Seventh International Congress of Coptic Studies. Leuven, pp. 923–938.
  10. Depuydt L. (1993) Catalogue of Coptic Manuscripts in the Pierpont Morgan Library. Leuven.
  11. Elanskaia A. (1969) Koptskie rukopisi Gosudarstvennoi publichnoi biblioteki imeni M. E. Saltykova- Shchedrina [Coptic Manuscripts of M. E. Saltykov-Shchedrin Public State Library]. Leningrad (in Russian).
  12. Fiey J.-M. (1972/1973) “Coptes et Syriaques: Contacts et Échanges”. Studia Orientalia Christiana Collectanea, vol. 15, pp. 295–365.
  13. Frangulian L. (2019) Agiograficheskii mir muchenikov v koptskoi literature (VII–VIII vv.) [Hagiographical World of the Martyrs in Coptic Literature]. Moscow (in Russian).
  14. Innemée K., Rompay L. van (1998) “La présence des syriens dans le Wadi al-Natrun, Egypte”. Parole de l’Orient, 23, pp. 167–202.
  15. Krause M. (1991) “Menas the Miracle Worker, Saint”, in: Coptic Encyclopedia, vol. 5, pp. 1589–1590.
  16. Nikiforova A. (2016) “Egipetskii sled v ierusalimskom tropologii Sin. Gr. NE. ΜΓ. 56+5” [Egyptian Trace in the Tropologion of Jerusalem Sin. Gr. NE. ΜΓ. 56+5]. Vestnik SPbGU, 13/4, pp. 40–54 (in Russian).
  17. O’Leary De Lacey (1926–1928) The Difnar (Antiphonarium) of the Coptic Church. London.
  18. O’Leary De Lacey (1937) The Saints of Egypt. London.
  19. Olster D. (1985) “Chalcedonian and Monophysite: the Union of 616”. Bulletin de la Société d’archéologie copte, vol. 27, pp. 93–108.
  20. Orlandi T. (1981) Omelie copte: scelte e tradotte, con una introduzione sulla letteratura copta. Torino.
  21. Orlandi T. (1991) “Cycle”, in Coptic Encyclopedia, vol. 3, pp. 666–668.
  22. Orlandi T. (1991) “Hagiography, Coptic”, in Coptic Encyclopedia, vol. 4, pp. 1191–1197.
  23. Orlandi T. (1991) “Paese and Tecla, Saints” in: Coptic Encyclopedia, vol. 6, p. 1865.
  24. Papaconstantinou A. (2006) “Historiography, Hagiography, and the Making of the Coptic «Church of the Martyrs» in Early Islamic Egypt”. Dumbarton Oaks Papers, vol. 60, pp. 65–86.
  25. Rogozhina A. (2019) “And from his side came blood and milk”: The Martyrdom of St Philotheus of Antioch in Coptic Egypt and Beyond. Piscataway.
  26. Smagina E. (2018) “Hermenia kak zhanr v koptskoi bogosluzhebnoi literature [“Hermenia as a Genre of Coptic Liturgical Literature”]. Vestnik PSTGU. Ser. III: Filologiia, no. 4 (57), pp. 102–109 (in Russian).
  27. Youssef Y. (2014) The Life and Works of Severus of Antioch in Coptic and Copto-Arabic tradition: texts and commentaries. Piscataway.
  28. Youssef Y. (2006) “The Role of Severus of Antioch in the Dialogue between Greek, Coptic and Syriac Cultures”. Parole de l’Orient, vol. 31, pp. 163–184.
Rogozhina Anna
Academic Degree: PhD in Philosophy;
Place of work: National Research University “Higher School of Economics”; 21/4 Staraia Basmannaia, Moscow 119017, Russian Federation;
ORCID: 0000-0003-4311-5257;
Email: anrogozh@gmail.com.
Рогожина А. А. [Review] // Вестник ПСТГУ. Серия III: Филология. 2019. Вып. 61. С. 153-157. — Rev. op.: The Oxford Illustrated History of Witchcraft and Magic / O. Davis, ed. Oxford: Oxford University Press, 2017. 328 p.
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Rogozhina Anna
Academic Degree: PhD in Philosophy;
Place of work: National Research University “Higher School of Economics”; 21/4 Staraia Basmannaia, Moscow 119017, Russian Federation;
ORCID: 0000-0003-4311-5257;
Email: anrogozh@gmail.com.
Орлова М. А. О фасадном декоре Рождественского собора в Суздале. К проблеме реконструкции // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2019. Вып. 36. С. 48-65. DOI: 10.15382/sturV201936.48-65
There is no suff ucient data for tenable judgments about the exterior decoration of the upper part of Nativity Cathedral in Suzdal. The long-established opinion about the rich carved decor of this part of the cathedral can hardly be considered convincing. The process of development of carved exterior adornment in churches of Vladimir and Suzdal could be not as straightforwardly linear as it is traditionally thought. It cannot be excluded that the line of evolution of stone carving in Vladimir and Suzdal slightly “curved” after a sui generis pinnacle, i.e. the decor of the facade of Dmitrievskiy Cathedral. It cannot be excluded that the Suzdal cathedral represented a diff erent type, a different conception of the exterior adornment. It was characterised by a laconic structure, a diff erent expressiveness — the expressiveness of simplicity, — exquisite yet modest ornamental stone carving, meaningful accents. A whole range of specifi c features allow us to suppose that in the creation of its exterior decoration participated new-coming masters of the new wave. They used specifi c Romance examples and attempted to adjust them to local conditions. The colour of the facades could also be specific in this case. The spaces between the columns in the blind arcade of the Nativity Cathedral were probably not left empty. They were designed for fresco painting. Images of saints and prophets could be situated in them, just like in the Dormition Cathedral in Vladimir.
pre-Mongolian period, Nativity Cathedral in Suzdal, facade decoration, stone carving, ornament, Romance art, theme of lions
  1. Gabrieli F., Scerrato U. (1979) Gliarabi in Italia. Milano.
  2. Gladkaia M. (2033) “Katalog belokamennoi rez'by Dmitrievskogo sobora vo Vladimire: tsentral'noe priaslo severnogo fasada” [Catalogue of White-Stone Carving of Dmitrievskiy Cathedral in Vladimir: Central Section of Northern Facade], in: Dmitrievskii sobor vo Vladimire: materialy i issledovaniia [Dmitrievskiy Cathedral in Vladimir: Materials and Studies], 3. Vladimir (in Russian).
  3. Glazov V., Ioannisian O., Zykov P., Torshin E. (1997) “Arkhitekturno-arkheologicheskie issledovaniia u Rozhdestvenskogo sobora v Suzdale” [Architectural and Archaeological Research near Nativity Cathedral in Suzdal], in: Arkhitekturnye otkrytiia 1996 g. [Discoveries in Architecture in 1996]. Moscow (in Russian).
  4. Ioannisian O. (2005) “Romanskie istoki zodchestva Vladimiro-Suzdal'skoi Rusi vremeni Andreia Bogoliubskogo (Germaniia ili Italiia?)” [Romance Origins of Architecture of Vladimir-Suzdal Rus’ of the Time of Andrey Bogolyubskiy (Germany or Italy?), in: Drevnerusskoe iskusstvo: Vizantiiskii mir: iskusstvo Konstantinopolia i natsional'nye traditsii. K 2000-letiiu khristianstva [Old Russian Art. Byzantine World: Art of Constantinople and National Traditions. The 2000th Anniversary of Christianity]. Moscow. Pp. 31‒70 (in Russian).
  5. Lelekov L. (1978) Iskusstvo Drevnei Rusi i Vostok [Art of Ancient Rus’ and the East]. Moscow (in Russian).
  6. Lifshits L. (2015) “Belokamennaia rez'ba Severo-Vostochnoi Rusi” [White-Stone Carving of North-Eastern Rus’], in: Istoriia russkogo iskusstva [History of Russian Art]. Vol. 2/2. Moscow (in Russian).
  7. Romanov K. (1931) “Vnov' otkrytye rel'efy Suzdal'skogo sobora” [Rediscovered Reliefs of the Suzdal Cathedral]. Soobshcheniia Gosudarstvennoi akademii istorii material'noi kul'tury, 3. Leningrad (in Russian).
  8. Vagner G. (1975) Belokamennaia rez'ba drevnego Suzdalia. Rozhdestvenskii sobor. XIII v. [White-Stone Carving of Ancient Suzdal. Nativity Cathedral. 13th Century]. Moscow (in Russian).
  9. Vakhtanov S. (2014) “Belokamennoe reznoe ubranstvo” [White-Stone Carved Adornment], in: Sobor Rozhdestva Bogoroditsy v Suzdale [Cathedral of Nativity of Theotokos in Suzdal]. Vladimir (in Russian).
  10. Varganov A. (1960) “Eshche raz o suzdal'skom sobore” [Once Again on the Suzdal Cathedral]. Sovetskaia arkheologiia, 4, pp. 249‒255 (in Russian).
  11. Voronin N. (1962) Zodchestvo Severo-Vostochnoi Rusi XII–XV vekov [Architecture of North-Eastern Rus’ of the 12th — 15th Centuries]. Vol. 2: XIII–XV stoletiia [13th — 15th Centuries]. Moscow (in Russian).
Orlova Maria
Academic Degree: Doctor of Sciences* in Art Criticism;
Academic Rank: Senior Research Fellow;
Place of work: State Institute for Art Studies of Ministry of Culture of Russian Federation; Kozitskiy Pereulok 5, Moscow 125009, Russian Federation;
Post: Leading Researcher;
ORCID: 0000-0001-6177-8818;
Email: maria-orlova@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.
Становская Т. А. Методические аспекты преподавания катехизиса в православных школах России: опыт прошлого и современность. // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2019. Вып. 55. С. 57-71. DOI: 10.15382/sturIV201955.57-71
Since the end of the 1980s, confessional schools (parish and Sunday schools, Orthodox gymnasiums) begin to resume at Orthodox churches in which the teaching of religion was gradually returned, but the relevant method has not been properly developed. To solve this problem, the author considers it important to address the history of the issue. For several years, the sphere of her scientifi c interests has been the study of the methodical heritage of the teachers of the Russian school. The present article addresses the issue of methodological aspects of teaching catechism as an important part of the course “Fundamentals of the Orthodox Faith” (Religious Education), focusing mainly on the experience of pre-revolutionary teachers of religious education and correlating it with the problems of modern school. In order to make the reader familiar with the stages in developing the content of Catechism, the article uses a constructive genetic method (studying the issue in time and space, identifying the stages in their genesis); sourcecritical analysis of educationalists’ works, legislation statutes, historical and comparative method; synthesis and interpretation of the information obtained. On the basis of study of documentary normative sources and works of teachers of religious education, the article presents a brief historical background as to the emergence and development of the Catechism as a special kind of religious literature containing the guidance and basic provisions of the Christian faith. The article also deals with methodological aspects of teaching Catechism, available in the works of teachers of religious education in the second half of the 19th — early 20th centuries, i.e. the time when the method of teaching religious subjects was in the period of its formation and development. The following topics are also dealt with: explanation of educational material (knowledge component), teaching method (catechetical conversation), moral application (connection with the life of the student), consolidation of the studied material (method of memorisation by heart), etc. The article is concluded with the author’s refl ections on the state of the method of teaching catechism as part of the subject “Fundamentals of the Orthodox Faith” in modern Orthodox schools in Russia and the prospects for the development of teaching methods in this sphere.
catechism, religious education, Sacred History, methods of teaching, Orthodox doctrine, Fundamentals of Orthodox Faith, teacher of religious education, explanation of material, method of memorisation, moral application, Orthodox school
  1. Bogdanova A. (2014). Metodika prepodavaniia Zakona Bozhiia: v pomoshch' uchiteliu tserkovnoi shkoly [Methods of Religious Education: Helping the Teacher of the Church School]. Ekaterinburg (in Russian).
  2. Bychkova V. (2009) “Nekotorye momenty iz istorii prepodavaniia Zakona Bozhiia v Rossii” [Some Moments from the History of Religious Education in Russia]. Vestnik PSTGU, 2009, 1 (12). pp. 7–20. (in Russian).
  3. Divnogortseva S. (2015) “Metodika prepodavaniia pravoslavnoi kul'tury kak novaia oblast' didakticheskoi nauki” [“Methods of Teaching Orthodox Culture as a New Area of Didactic Science”]. Vestnik Pravoslavnogo Sviato-Tikhonovskogo Gumanitarnogo Universiteta. Seriia IV: Pedagogika. Psikhologiia, 2 (37), pp. 89–97 (in Russian).
  4. Proekt Katekhizisa Russkoi Pravoslavnoi Tserkvi [Catechism Project of the Russian Orthodox Church], available at: http://theolcom.ru/images/2017/КатехизисСББК_Проект.pdf (24.09.2019)
  5. Sinelnikov S. P. Prepodavanie Zakona Bozhiia v uchebnyh zavedeniiakh Rossii do 1917 g., available at: http://archive.bogoslov.ru/text/print/453126.html
Stanovskaya Tatiana
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow, 127051, Russian Federation;
Post: Lecturer;
ORCID: 0000-0001-9667-6125;
Email: taaldu@gmail.com.
Степанова Е. А. Теория божественного повеления: логическое опровержение и теологическое оправдание // Вестник ПСТГУ. Серия I: Богословие. Философия. 2020. Вып. 87. С. 70-86. DOI: 10.15382/sturI202087.70-86
In the article, the problem of sources of moral authority in intellectual history associated with Christianity is observed. Among possible concepts of moral sources, namely, virtue ethics, ethics of natural law, and divine command theory, the focus is on the latter. The author describes main principles of divine command theory (DCT): it is based on the conviction that the essence of morality, i. e. the concept of good and evil, justice and injustice, etc., directly depends on God’s commands and prohibitions. In the last decades of the twentieth century, the principle of divine command as an independent theory has obtained a fresh impetus in English-speaking analytic philosophy. The meta-ethical nature of the divine command theory reveals inself in defining ethical judgments through theological concepts. The main provisions of the divine command theory are defi ned: fi rstly, the identity of a prescribing or prohibiting divine will as a source of morality, and will in the form of obedience as the cause of moral action; secondly, a consideration of moral prescriptions as the subject of revelation (faith), but not of rational choice; thirdly, the sovereignty of God as a source of morality. The main critical arguments addressed to the divine command theory are considered: fi rstly, arguments, which arose from so-called “Euthyphro dilemma” related to the arbitrary nature of the concept of good, as well as to the question of what is primary — the concept of good or divine command; secondly, the incompatibility of the divine command theory with moral autonomy; thirdly, critique of the divine command theory from the standpoint of pluralism, and the problem of the DCT’s persuasiveness for unbelievers, or adherents of other religions besides Christianity. The author concludes that the divine command theory seems to be unconvinced from a rational point of view; at the same time, rational critical arguments seem to be useless for theologically-minded researchers. Nonetheless, such discrepancy does not exclude the need to find adequate forms of dialogue between believers and non-believers.
morality, revelation, obedience, divine command, Euthyphro dilemma, moral autonomy, pluralism
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  2. Adams R. M. (1987) The Virtue of Faith and Other Essays in Philosophical Theology. New York.
  3. Adams R. M. (1999) Finite and Infi nite Goods: A Framework for Ethics. New York.
  4. Adams R. M. (2003) “A Modifi ed Divine Command Theory of Ethical Wrongness”, in C. Taliaferro, P. J. Griffiths (eds) Philosophy of Religion: An Anthology. New Jersey, pp. 472‒473.
  5. Anscombe G. E. M. (1958) “Modern Moral Philosophy”. Philosophy: The Journal of the Royal Institute of Philosophy, XXXIII (124), pp. 1‒19.
  6. Appolonov A. (2002) “Zhizn’ i tvorchestvo Uil’yama Okkama” [Life and Works of William Ockham], in Uil’yam Okkam. Izbrannoe [William Ockham. Selected Works]. Moscow, pp. vii‒xxvii (in Russian).
  7. Austin M. W. (2018) “Divine Command Theory”, in Internet Encyclopedia of Philosophy, available at: https://www.iep.utm.edu/divine-c/ (7 December 2018).
  8. Brunner E. (2002) The Divine Imperative: A Study in Christian Ethics. James Clarke & Co.
  9. Habermas J. (2006) “Religion in the Public Sphere”. European Journal of Philosophy, 14 (1), pp. 1‒25.
  10. Hare J. E. (2011) “Ethics and Religion: Two Kantian Arguments”. Philosophical Investigations, 34 (2), pp. 151‒168.
  11. Hare J. E. (2017) “Divine Command Theory”, in S. Wilkens (ed.) Christian Ethics: Four Views. InterVarsity Press, pp. 125‒147.
  12. Hauerwas S. (1991) The Peaceable Kingdom: A Primer in Christian Ethics. Notre Dame, I: University of Notre Dame Press.
  13. Heltzel P. G. (2017) “A Prophetic Ethics Response”, in S. Wilkens (ed.) Christian Ethics: Four Views. InterVarsity Press, pp. 159‒164.
  14. Idziak J. M. (1979) Divine Command Morality: Historical and Contemporary Readings. New York.
  15. Idziak J. M. (1989) “In Search of Good Positive Reason for an Ethics of Divine Commands: Catalogue of Arguments”. Faith and Philosophy, 6 (4), pp. 47‒64.
  16. Idziak J. M. (2004) “Divine Commands are the Foundation of Morality”, in M. L. Peterson, R. J. VanArragon (eds) Contemporary Debates in Philosophy of Religion. Blackwell Publishing, pp. 292‒301.
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  20. Maiorov G. (ed.) (2001) Blazhennyi Ioann Duns Scotus. Izbrannoe [Ioannes Duns Scotus. Selected Works]. Moscow (Russian translation).
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  27. Rorty R. (2003) “Religion in the Public Square: A Reconsideration”. Journal of Religious Ethics, 31 (1), pp. 141‒149.
  28. Swinburne R. (2016) The Coherence of Theism. Oxford.
  29. Vanier J., Hauervas S. (2015) Zhit’ mirno sredi nasiliia [Living Peacefully in the Violent World]. Kiev; Moscow (Russian translation).
  30. Waluchow W. J. (2003) The Dimensions of Ethics: An Introduction to Ethical Theory. Peterborough.
  31. Wilkens S. (ed.) (2017) Christian Ethics: Four Views. InterVarsity Press.
Stepanova Elena
Academic Degree: Doctor of Sciences* in Philosophy;
Academic Rank: Associate Professor;
Place of work: Ural Branch of the Russian Academy of Sciences; Sofia Kovalevskaya str. 16, Ekaterinburg, 620108 Russia;
Post: Principal Research Fellow;
ORCID: 0000-0002-2559-3573;
Email: stepanova.elena.a@gmail.com. *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.
Становская Т. А. Изучение православного богослужения в школах России: история и современность // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2020. Вып. 56. С. 74-93. DOI: 10.15382/sturIV202056.74-93
This article discusses methodological features of teaching the most important section of the course in religious education, i.e. the doctrine of church service, in the pre-revolutionary period. Drawing on the statutory and regulatory documents and methodological developments, the article identifi es the purpose, objectives and content of the study of church service in pre-revolutionary schools, as well as methodological features of its teaching, namely the methods of explanation, order of study, training media, knowledge assessment. The most signifi cant part in this study is the principles underlying the teaching of church service; these were studied by the author of this article earlier on the basis of conceptual foundations of the course in religious education as a whole. The final part of the article examines the current state of the methodology of teaching church service in Orthodox schools in Russia (secondary Orthodox schools with an Orthodox component and Sunday schools). Based on the analysis of regulatory documents, the article outlines the content of the section on church service in the programme of the course “Fundamentals of the Orthodox Faith” in presentday Orthodox schools, as well as possible prospects for their development with taking into account the experience of pre-revolutionary schools. In its conclusion, the article gives a brief overview of main teaching media for the study of church service in modern Orthodox schools as well as refl ections of the author on the qualitative development of teaching technique for the Foundations of the Orthodox Faith in general and church service in particular.
church service, religious education, teacher of religious education, parish school, methods of teaching, principles of study of church service, visibility, method of explanation, Orthodox faith, Fundamentals of Orthodox Faith, Orthodox school, school with Orthodox component, educational and methodical manual, historical experience
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  3. Divnogortseva S. (2008) “Antropologicheskaia bezuprechnost' pravoslavnoi sistemy vospitaniia” [Anthropological fl awlessness of the Orthodox system of education]. Materialy XIX Ezhegodnoi bogoslovskoi konferentsii PSTGU (9–12 oktiabria 2008 g.) [Proceedings of the 19th Annual Theological Conference of St Tikhon’s University]. Pp. 196–199 (in Russian).
  4. Faddei (Uspenskii) (2003) Tvoreniia. Zapiski po didaktike [Works. Notes on didactics], book 2. Tver' (in Russian).
  5. Perechen' primernykh rabochikh programm kursa Standarta pravoslavnogo komponenta nachal'nogo (obshchego), osnovnogo (obshchego), srednego (polnogo) obshchego obrazovaniia dlia uchebnykh zavedenii Rossiiskoi Federatsii [List of approximate working programmes of the course of the standard Orthodox component in primary (general), main (general), secondary (full) general education for educational institutions of the Russian Federation], available at https://pravobraz.ru/perechen-primernyx-rabochix-programm-standarta-pravoslavnogokomponenta-obshhego-obrazovaniya/ (16.01.2020).
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  7. Standart uchebno-vospitatel'noi deiatel'nosti v Voskresnykh shkolakh (dlia detei) Russkoi Pravoslavnoi Tserkvi na territorii Rossiiskoi Federatsii [Standard of educational activity in Sunday schools (for children) of the Russian Orthodox Church in the territory of the Russian Federation], available at https://pravobraz.ru/standart-uchebno-vospitatelnoj-deyatelnosti-v-voskresnyx-shkolaxdlya-detej-russkoj-pravoslavnoj-cerkvi-na-territorii-rossij skoj-federacii/ (16.01.2020).
  8. Stanovskaia T. (2015) “Metodicheskie osobennosti izucheniia molitvy na urokakh Zakona Bozhiia v pravoslavnoi shkole: opyt dorevoliutsionnoi shkoly” [Methodological features of the study of prayer in the lessons of religious education in the Orthodox school: experience of the pre-revolutionary school]. Vestnik PSTGU. Ser. IV: Pedagogika. Psikhologiia, 1 (36), 46–55 (in Russian).
  9. Zander L. (1928) Pravoslavnoe bogosluzhenie kak osnova religioznogo prepodavaniia [Orthodox church service as a basis of religious teaching]. Voprosy religioznogo vospitaniia i obrazovaniia, 2. Paris. Pp. 75–82 (in Russian).
Stanovskaya Tatiana
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow, 127051, Russian Federation;
Post: Lecturer;
ORCID: 0000-0001-9667-6125;
Email: taaldu@gmail.com.
Старостина Т. А. Хроматизм в гармонии Рождественского Праздничного Триптиха архимандрита Матфея (Мормыля) // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2020. Вып. 37. С. 157-174. DOI: 10.15382/sturV202037.157-174
The article studies chromatic elements in harmony of chants and compositions of the Christmas Festive Triptych by archimandrite Matthew (Mormyl’). The initial section of the article provides information about the Christmas Triptych as an individual spiritual, educational and creative project by Revd. Matthew dedicated to the 2000th anniversary of the Nativity of Christ. The author substantiates the thesis about the relationship between the nature of the celebration and the harmonic language of Christmas cycle chants, including those of arch. Matthew in the Christmas Triptych. An important feature of the harmony of the Christmas Triptych is the abundance of chromatisms. Chromatics are used here in accordance with the Greek meaning of the word “chroma” as “paint”, i.e. chromatic combinations are scattered throughout the pages of the Triptych like decorations on a Christmas tree. The analytical section of the article deals with musical and theoretical concepts of chromatics. It is concluded that chromatics of modal origin dominate in the Triptych. Such chromaticity involves a comparison of two supporting tonal centres located in diatonic relationship, each of which is supported by its auxiliary dominant. It is this harmonious circulation which is present in the most important chants of the Triptych, i.e. the most famous tune of the Christmas troparion of the 4th echos and the kondak of the Nativity of Christ of Bulgarian singing and harmonisation by Bortnyansky. Less frequent is the modulation chromaticity, in which the transition from one key to another is carried out through a side dominant, including the one with a high introductory tone of a harmonic minor. In the Christmas Festive Triptych, several fragments stand out where chromatic combinations occur in conditions of ellipsis. In isolated cases, there is a fret change in the fi nal cadence: minor tonic is replaced by major. The systematic occurrence of chromatic elements in the harmony of the Christmas Festive Triptych is one of the factors in the intonational unity of the whole multi-part composition.
Christmas Festive Triptych, archimandrite, chromatism, deviation, hemigroup, ellipsis, tonality
  1. Barskii V. (1989) “Tainoe khromaticheskoe iskusstvo v muzyke pozdnego srednevekov’ia i Vozrozhdeniia” [Secret Chromatic Art in Late Mediaeval and Renaissance Music], in Starinnaia muzyka v kontekste sovremennoi kultury [Ancient Music in the Context of Contemporary Music]. Moscow. Pp. 322-329 (in Russian).
  2. Barskii V. (1992) “Khromatika kak kategoriia muzykal’nogo myshleniia” [Chromatics as a Category of Musical Thinking], in Laudamus. Pp. 114–120 (in Russian).
  3. Gershman E. (1986) Antichnoe muzykal’noe myshlenie [Musical Thinking of Classical Antiquity]. Leningrad (in Russian).
  4. Gershman E. (1995) Muzykalnaia Boetsiana [Musical Boetsiana]. St Petersburg (in Russian).
  5. Gulianitskaia N. (2002) Poetika muzykal’noi kompozitsii. Teoreticheskie aspekty russkoi dukhovnoi muzyki XX veka [Poetics of Musical Composition. Theoretical Aspects of Russian Sacred Music of the 20th Century]. Moscow (in Russian).
  6. Karmanov K. (2012) “Muzykal’noe tvorchestvo arkhimandrita Matfeia (Mormylia)” [Musical Works of Archimandrite Matthew (Mormyl’)]. Vestnik Ekaterinburgskoi dukhovnoi seminarii, 1 (3), 145–184. (In Russian).
  7. Kholopov Iu. (1974) “Ob obshchikh logicheskikh printsipakh sovremennoi garmonii” [On the General Logical Principles of Modern Harmony]. Muzyka i sovremennost’, 8, 229–277 (in Russian).
  8. Kholopov Iu. (1988) Garmoniia. Teoreticheskii kurs [Harmony. Theoretical Course]. Moscow (in Russian).
  9. Kholopov Iu., Kirillina L., Kiuregian T., Lyzhov G., Pospelova R., Tsenova V. (2006) Muzykal’noteoreticheskie sistemy [Musical-Theoretical Systems]. Moscow (in Russian).
  10. Krasovitskaia M. (2016) Liturgika. Kurs lektsii [Liturgy. Course of Lectures]. Moscow (in Russian).
  11. Lebedev S. (1983) “Uchenie o khromatike Marketto iz Padui” [The Teaching of Chromatic by Marquetto of Padua]. Problemy teorii zapadno-evropeiskoj muzyki (XII‒XVII vv.). Sbornik trudov GMPI, 65, pp. 34-59 (in Russian).
Starostina Tatiana
Academic Degree: Candidate of Sciences* in Art Criticism;
Academic Rank: Associate Professor;
Place of work: Tchaikovsky Moscow State Conservatory; 13/1 Bol’shaia Nikitskaia, Moscow 125009, Russian Federation;
Post: Associated Professor, Russian Music History Division;
ORCID: 0000-0002-5357-8696;
Email: i.starostin@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.
Левинсон К. А. «Представь рост числа больших городов графически!» Об исследовании репрезентаций города в учебной литературе Нового и Новейшего времени // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2020. Вып. 57. С. 108-122. DOI: 10.15382/sturIV202057.108-122
This article presents a research project, the work on which the author of the article starts as part of a team of Russian historians, specialists in pedagogy, culturologists and sociologists. The project deals with the image of a city, especially the large one and/or a capital, in contrast to a provincial, small one, in educational literature of Early Modern and Modern Time. The source base is made up by books used in Russia, America, and German states in teaching literacy, arithmetic and several other subjects. The aim is to identify and systematise textual and visual representations of urban phenomena in relevant texts, conceptualise and analyse them, as well as to formulate hypotheses as to their functions. As an example of such work, this article analyses several German textbooks of the 1930s and 1940s which demonstrate various representations of both a specifi c city (Bremen) and generalises “large” and “small” cities.
history of education in Russia, history of education in Germany, history of education in USA, history of school, history of textbooks, primers, city, representation the city
  1. Vsia Odeshchina. Adresnaia i spravochnaia kniga na 1926 god (1926) [The Entire Odessa Region. An Address and Reference Book for 1926]. Odessa (in Russian).
  2. Barlösius E. (1997) Naturgemäße Lebensführung. Zur Geschichte der Lebensreform um die Jahrhundertwende. Frankfurt am Main.
  3. Baumgartner J., Wedemeyer-Kolwe B. (2004) Aufbrüche, Seitenpfade, Abwege. Suchbewegungen und Subkulturen im 20. Jahrhundert. Festschrift für Ulrich Linse. Würzburg.
  4. Breuer S. (2008) Die Völkischen in Deutschland. Darmstadt.
  5. Breuer S. (2009) Anatomie der Konservativen Revolution. Darmstadt.
  6. Eliseeva I., Gribova E. (eds) (2003) Sankt-Peterburg. 1703–2003: Iubileinyi statisticheskii sbornik. 2. [St. Petersburg. 1703–2003: An Anniversary Statistical Compendium]. St. Petersburg (in Russian).
  7. Hubert M. (1998) Deutschland im Wandel: Geschichte der deutschen Bevölkerung seit 1815. Stuttgart.
  8. Malakhov V., Stepanenko B. (2004) Odessa 1900–1920. Liudi… Sobytiia… Fakty… [Odessa 1900–1920. People... Events... Facts...]. Odessa (in Russian).
  9. Matthes E. (2004) “Die Stadt im Schulbuch des Nationalsozialismus. Vortrag, gehalten auf der Jahrestagung der “Internationalen Gesellschaft für historische und systematische Schulbuchforschung“ am 24.09.2001”. Paedagogica Historica, 45, pp. 37–49.
  10. Roland-Fibel (1935). Erstes Lesebuch für die Bremer Jugend. Mit Bildern von Ernst Kutzer. Bremen.
  11. Weißler S. (2001) Fokus Wandervogel. Der Wandervogel in seinen Beziehungen zu den Reformbewegungen vor dem Ersten Weltkrieg. Marburg.
  12. Zimmel' G. (2002) “Bol'shie goroda i dukhovnaia zhizn'” [Large cities and mental life]. Logos, 3 (34), p. 1 (in Russian).
Levinson Kirill
Academic Degree: Candidate of Sciences* in History;
Place of work: National Research University «Higher School of Economics»; 20 Miasnitskaya, Moscow, 101000, Russian Federation;
Post: Leading Researcher;
ORCID: 0000-0002-3106-5574;
Email: klevinson@hse.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.
The study is supported by the Russian Foundation for Basic Research, grant #20-013-00227 "The Representation of Capital Cities in late 18th and 19th c. National Pedagogical Literatures: A Study in Comparative Pedagogy"
Новохатько А. А. [Review] // Вестник ПСТГУ. Серия III: Филология. 2020. Вып. 64. С. 151-155. — Rev. op.: Robert Mayhew. Aristotle’s Lost Homeric Problems: Textual Studies. Oxford University Press, 2019. 256 pp.
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Novokhatko Anna
Academic Degree: Doctor of sciences* in Philology;
Academic Degree: Candidate of Sciences* in Philology;
Academic Rank: Professor;
Place of work: University of Freiburg; Aristotle University of Th essaloniki;
Post: associate professor;
ORCID: 0000-0002-3911-2574;
Email: annanovokh@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.
Армеева Л. А. К вопросу о списках иконы преподобного Сергия Радонежского в окладе из собрания Сергиево-Посадского музея-заповедника, выполненных в мастерской И. М. Малышева // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2020. Вып. 39. С. 85-98. DOI: 10.15382/sturV202039.85-98
This article analyses available publications on the full-height icon of St. Sergiy of Radonezh with a precious revetment that served as a lock of the Saint’s reliquary since 1585. This icon is venerated at the Holy Trinity Lavra. The article describes and makes public copies of this icon discovered in 2018‒2019 in churches and museums of Russia, Lithuania, Latvia, Montenegro. The pious tradition of using boards of decrepit coffi ns of saints to make icons, crosses and panhagias has existed in the Russian Orthodox Church since old times. The article shows that the sepulchral icon by the reliquary of St. Sergiy was replaced several times during the 400 years. Each time, the old board was used for icons, but the icon that is under the revetment now is not the lock of the reliquary as was believed in the 19th century. The board is younger than the revetment by approximately 250 years. However, there is a stable tradition in the Lavra’s iconpainting workshop to make copies of this icon. The precious revetment was imitated in the copies by means of leucas carving. In the copies, parts of the relics or part of the coffin of the Saint were placed. They were in demand everywhere and were greatly venerated.
Holy Trinity Lavra, Museum-Preserve of Sergiev Posad, sepulchral icon, St. Sergiy of Radonezh, I. M. Malyshev, Hieromonk Simeon (Smirnov), icon-painting workshop, carved gilded background
  1. Golubinskii E. (2007) Prepodobnyi Sergii Radonezhskii i sozdannaia im Troitskaia Lavra [St. Sergiy of Radonezh and his Holy Trinity Lavra]. St Petersburg (in Russian).
  2. Igoshev V. (2016) “Serebrianaia raka prepodobnogo Sergiia Radonezhskogo 1555–1558 gg. i analogichnye sarkofagi XVI–XVII vv. raboty tsarskikh masterov” [Silver reliquary of St. Sergiy of Radonezh of 1555‒1558 and similar sarcophagi of the 16th — 17th centuries made by Tzar’s masters], in Troitse-Sergieva lavra v istorii, kul'ture i dukhovnoi zhizni Rossii: Materialy IX Mezhdunarodnoi konferentsii. 16–17 oktiabria 2014 g. [Holy Trinity Lavra in the history, culture and spiritual life of Russia. Materials of the 9th international conference. 16‒17 October, 2014]. Sergiev Posad. P. 324–339 (in Russian).
  3. Khart D. (2010) Krasota beskonechnogo: Estetika khristianskoi istiny [The beauty of the unlimited: Aesthetics of the Christian truth]. Moscow (in Russian). Podpisnye i datirovannye proizvedeniia tserkovnogo iskusstva: Katalog vystavki v Kirillo-Belozerskom muzee-zapovednike 25 iiunia — 15 avgusta 2016 (2017) [Signed and dated works of church art: Catalogue of exhibition held at Kirillo-Belozerskiy Museum-Preserve, 25 June — 15 August, 2916]. Kirillov (in Russian).
  4. Vorontsova L. (2010) “Oklad na ikonu «Prepodobnyi Sergii Radonezhskii» iz sobraniia Sergievo-Posadskogo muzeia” [Framing for the icon “St. Sergiy of Radonezh” from collection of museum of Sergiev Posad], in Troitse-Sergieva lavra v istorii, kul'ture i dukhovnoi zhizni Rossii: Materialy VI Mezhdunarodnoi konferentsii. 23–25 sentiabria 2010 [Holy Trinity Lavra in the history, culture and spiritual life of Russia. Materials of the 6th international conference. 23‒25 September, 2010]. Sergiev Posad. P. 289–309 (in Russian).
Armeeva Ludmila
Academic Degree: Candidate of Sciences* in Art Criticism;
Academic Degree: Candidate of Sciences* in Art Criticism;
Place of work: Moscow Theological Academy; Sviato-Troitskaia Sergieva Lavra, Sergiev Posad, 141300, Russian Federation;
Post: Lecturer;
ORCID: 0000-0003-0956-1675;
Email: Armeeva@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.
Корнилов А. А. Деятельность Епископского совета по решению проблем Германской епархии РПЦЗ (1948-1950 гг.) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2020. Вып. 96. С. 118-130. DOI: 10.15382/sturII202096.118-130
The article studies various issues in functioning of the Bishops’ Council of the German Diocese of the Russian Orthodox Church Abroad. It emphasises that the period of 1948‒1950 came to be a period of serious ordeals for the clergy who took spiritual care of laity in the camps of displaced persons, in the cities and settlements of post-war Germany. Despite severe consequences of the fi nancial reform in Western Germany, ruling priest Metropolitan Seraphim with the assistance of the Bishops’ Council managed to coordinate the life of the diocese in the most important spheres such as the divine service, establishing the school of priests, repairs of churches, solution to confl icts in parishes, issues of preservation of the Russian Orthodox identity in the displaced persons. The article concludes that the Bishops’ Council took different measures to solve diffi cult problems of the management of the diocese. Special commissions were established which consisted of both priests and lay people who were considered prominent specialists in law, church building, pedagogy and education, church historical studies. These groups were led by the diocese “commissars” and “auditors” who had power to solve the confl ict situation in Menhegoff , Schleisheim, Stuttgart, Wiesbaden and other parishes. The article also analyses the line-up of the Bishops’ Council. It included distinguished priests and lay people of the post-Revolution and post-War waves of the Russian emigration. The members of the Council remained mostly unchanged in the studied period, though there were some changes due to the departure of some members from Germany overseas. One should also note the balance of the leading role of chairman of the Council, the respected hierarch Metropolitan Seraphim with collective and advisory initiatives in the functioning of the Council. The Archive of the German Diocese makes up the primary source of materials for this article.
diocese, council of bishops, parish, Metropolitan Seraphim (Lyade), clergy, lay people, Russian Orthodox Church Abroad
  1. Gavrilin A. (2007) “Latviiskoe pravoslavnoe dukhovenstvo na territorii Germanii v 1945‒ 1949 godakh” [Latvial Orthodox clergy in the territory of Germany in 1945‒1949]. Tserkov’ i Vremya, 2 (39), p. 233‒256 (in Russian).
  2. Kornilov A., Kinstler A. (2016) “Pedagogicheskaia intelligentsia i dukhovenstvo lageria peremeschionnykh lits Menhegof” [Pedagogical intelligentsia and clergy of the camp of displaced persons in Menhegoff ]. Intelligentsia i mir, 2, p. 40‒54 (in Russian).
  3. Kostryukov A. (2015) Russkaia Zarubezhnaia Tserkov’ v 1939‒1964 gg.: Administrativnoe ustroistvo i otnosheniia s Tserkoviu v Otechestve [Russian Orthodox Church Abroad in 1939‒1964: Administrative structure and relations with the Church in the home country]. Moscow (in Russian).
  4. Never A. (2007) Pravoslavnye sviashchennosluzhiteli, bogoslovy i tserkovnye deiateli russkoi emigratsii v Zapadnoi i Tsentral’noi Ievrope. 1920‒1995: Biographicheskii spravochnik [Orthodox clergy, theologians, and church fi gures of the Russian emigration in Western and Central Europe. 1920‒1995: Biographical reference book]. Moscow; Paris (in Russian).
Kornilov Aleksandr
Academic Degree: Doctor of Sciences* in History;
Academic Rank: Professor;
Place of work: National Research Lobachevsky University of Nizhny Novgorod; 23 Gagarina Prosp., Nizhny Novgorod 603950, Russian Federation;
Post: Head of Department of Study of Foreign Regions and Local History;
ORCID: 0000-0001-9139-3740;
Email: kotva64@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.
Филиппов Б. А. [Review] // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2020. Вып. 96. С. 167-180. — Rev. op.: Władysław Bułhak. Wywiad PRL a Watykan 1962–1978. Warszawa, 2019. 840 s.
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Filippov Boris
Academic Degree: Candidate of Sciences* in History;
Place of work: St. Tikhon’s Orthodox University for Humanities; 23B Novokuznetskaia Str., Moscow 115184, Russian Federation;
Post: professor;
ORCID: 0000-0001-8250-3688;
Email: boris-philipov@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.
Французов С. А. Приписка к Арабской Библии о межконфессиональном конфликте в Палестине в конце XVII в. // Вестник ПСТГУ. Серия III: Филология. 2020. Вып. 65. С. 102-118. DOI: 10.15382/sturIII202065.102-118
This article studies a note in the Middle Arabic language found before the Book of Job in the second volume of the earliest copy of the complete Arabic Bible kept in the collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences. This note, the author of which is unknown, deals with the seizure by the Roman Catholics of those Holy Places in Jerusalem and Bethlehem which belonged to the Greek Orthodox; the seizure was made with consent from the Ottoman authorities. This event, which in fact happened in 1690, is in the note erroneously dated two years earlier. In 1922, the text of the note was published by Archimandrite Elij ah from Alexandria in a considerably edited version in accordance with the rules of Classical Arabic grammar. This edition was carried out on the basis of an inaccurate copy taken in 1908 from the above-mentioned manuscript of the Arabic Bible which at that time was kept in the monastery of Balamand near Tripoli in Northern Lebanon. As a result, the content of the note was distorted in certain places, which aff ected its Greek and French translations. In this article, the original text of the note is published for the first time. The publication is accompanied by a Russian translation and commentaries. It identifies all political and church fi gures mentioned in the note, including the ambassador of France hidden under the nickname of Zamaria (in all probability, a distorted form of ce marquis).
Jerusalem, Bethlehem, Holy Places, Roman Catholics in Holy Land, Greek Orthodox Patriarchate of Jerusalem, Palestine in Ottoman Empire, Sultan Suleiman II, Köprülü family
  1. Baranov Kh. (1977) Arabsko-russkii slovar’ [Arabic-Russian Dictionary]. Moscow (in Russian).
  2. Bohas G., Saguer A., Sinno A. (eds) (2012) Le Roman d’Alexandre à Tomboucou: Histoire du Bicornu: Le manuscrit interrompu. Barcelone.
  3. Duţu A., Cernovodeanu P. (eds) (1973) D. Cantemir. Extracts from “The History of the Ottoman Empire”. Bucharest.
  4. Chernetsov S. (2001) “O ‘zapadnykh volkakh’ — efiopskom prozvishche katolikov” [On the ‘Western Wolves’, the Ethiopian nickname of Roman Catholics], in Hyperboreus: Studia classica, 7, 1–2, p. 417–418.
  5. Elias Archimandritos (1922) “Ektropi skene Latinon en Ierusalim” [Ugly scenes of behaviour of the Latins in Jerusalem]. Ecclesiaticos Pharos, 21, p. 195–212 (in Greek).
  6. Frantsouzoff S. (2002) “Balamand”, in Pravoslavnaia entsiklopediia [Orthodox Encylopaedia], vol. 4. Moscow. P. 281–283 (in Russian).
  7. Frantsouzoff S. (2009) “Pripiski k arabskoi rukopisnoi Biblii (D 226) iz sobraniia Instituta vostochnykh rukopisei RAN kak istoricheskii istochnik” [Notes in the Arabic Manuscript Bible (D 226) from the Collection of the the Institute of Oriental Manuscripts of the RAS as a historical source”]. Vestnik PSTGU. Ser. III: Filologiia, 3 (17), p. 38–57 (in Russian).
  8. Frantsouzoff S. (2014) “Skazanie o blagochestivoi izrail’tianke Ḥasane v arabo-pravoslavnoi agiograficheskoi traditsii” [A story of the pious Israelite Ḥasana in the Arab Orthodox hagiographic tradition]. Vestnik PSTGU. Ser. III: Filologiia, 5 (40), p. 89–99 (in Russian).
  9. Frantsouzoff S. (2017) “Khotosho zabytoe staroe… (Kak siriiskie kurdy ukryvalis’ ot presledovanii v khristianskom monastyre)” [“Well forgotten past… (How the Syrian Kurds took shelter form persecutions in a Christian monastery)”]. Khristianskii Vostok, 8 (14), p. 331–338 (in Russian).
  10. Frantsouzoff S. (2017) “Polnyi spisok Biblii na arabskom iazyke v Sankt Peterburge: Problema datirovki” [The complete copy of the Bible in the Arabic language in St. Petersburg: a problem of its dating”], in A. Alekseev (ed.) Slavianskaia Bibliia v epokhu rannego knigopechataniia: K 510-letiiu sozdaniia Bibleiskogo sbornika Matfeia Desiatogo [The Slavonic Bible in the epoch of early book-printing: 510th anniversary of the Biblical Collection of Matfei Desyatyi]. St. Petersburg. P. 110–123 (in Russian).
  11. Frantsouzoff S. (2018) “Khozhdenie Zosimy k blazhennym synam Ionadava: k kharasteristike arabo-pravoslavnoi versii” [Itinerary of Zosimas to the Blessed Sons of Jonadab: Shedding light on its Arabic Orthodox version”]. Vestnik PSTGU. Ser. 3: Filologiia, 57, p. 124–130 (in Russian).
  12. Krymskii A. E. (2018) Istoriia novoi arabskoi literatury (XIX — nachalo XX veka) [History of the modern Arabic literature (19th — early 20th centuries)]. Moscow (in Russian).
  13. Panchenko K. (2012) Blizhnevostochnoe pravoslavie pod osmanskim vladychestvom. Pervye tri stoletiia. 1516–1831 [Middle Eastern Greek Orthodox Community under the Ottoman dominition. The first three centuries. 1516–1831]. Moscow (in Russian).
  14. Piamenta M. (1990) Dictionary of Post-Classical Yemeni Arabic, pt. 1. Leiden; New York; Copenhagen; Cologne.
  15. Piatnitskii Iu. A. (2014) “Antiokhiiskii patriarkh Grigorii IV i Rossiia: 1909–1914” [Gregory IV, Patriarch of Antioch, and Russia: 1909–1914], in A. Sedov (ed.) Issledovaniia po Aravii i islamu: Sbornik statei v chest’ 70-letiia Mikhaila Borisovicha Piotrovskogo [Studies in Arabia and Islam. A collection of papers in honour of Mikhail Borisovich Piotrovskii on the occasion of his 70th birthday. Moscow. P. 282–337 (in Russian).
  16. Serikoff N., Frantsouzoff S. (2018) “Arabografi chnyi fond. D226*1, 226*2, 226*3. Arabskaia Bibliia” [The fund in Arabic script. D226*1, 226*2, 226*3. The Arabic Bible], in Aziatskii Muzei — Institut vostochnykh rukopisei RAN: Putevoditel’ [The Asiatic Museum — the Institute of Oriental Manuscripts of the Russian Academy of Sciences: a guide]. Moscow. P. 87–92 (in Russian).
  17. Voiron D. (1924) “‘Scènes de désordre’ à Jérusalem et à Bethléem en 1690”. Échos d’Orient, 23, 133, p. 86–92.
Frantsouzoff Serge
Academic Degree: Doctor of Sciences* in History;
Academic Rank: Associate Professor;
Place of work: Institute of Oriental Manuscripts, Russian Academy of Sciences; 18 Dvortsovaya nab., St. Petersburg, 191186, Russian Federation;
ORCID: 0000-0003-3945-8898;
Email: serge.frantsouzoff@yahoo.fr. *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.
Степанова Н. А. Проблема изучения духовных оснований внутренней свободы личности в отечественной психологии // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2020. Вып. 59. С. 120-135. DOI: 10.15382/sturIV202059.120-135
Internal freedom is understood by most modern Russian authors as the achievement of a highly organised self-governing successful personality, but the spiritual component of internal freedom is insuffi ciently studied, which makes the understanding of the phenomenon of freedom in psychology one-sided and limited. This article presents an analysis of the legacy of L. S. Vygotsky and L. I. Bozhovich in terms of understanding of the grounds and driving forces of the phenomenon of self-liberation. L. S. Vygotsky considered all psychology the science of freedom. He understood the essence and content of the process of human self-liberation as the desire for conscious and meaningful movement in the living space to achieve the public good, based on the power of reason, will and motivation. L. S. Vygotsky's ideas about inner “freedom for”, meaningfulness of life, self-regulation and self-transcendence, in many respects identical to the ideas of modern existentialist psychologists, found their continuation in the concept of personality of L. I. Bozhovich. She considers free a harmonious, internally consistent personality, aspiring to the realisation of universal values, and as ontogenetic stages of development of internally free personality. Her works describe the stages of development of the will, the highest of which is post-spontaneity, which implies the realisation of the highest human values and meanings without the internal struggle of motives, which is the essence of true spiritual inner freedom. The ideas of L. I. Bozhovich about the developed morality, the priority of universal values in the harmonious internally free personality, living for the benefi t of others, remained without due attention. Modern authors, following their foreign colleagues, shift the emphasis in the study of freedom towards awareness, subjectivity and self-determination. The most complete inner freedom as a manifestation of spirituality is presented in the approach of V. Frankl, but his ideas are largely complementary to the ideas of L. S. Vygotsky, L. I. Bozhovich and a number of other Russian philosophers and psychologists who emphasise the importance of spiritual determination. Based on the analysis, the article proposes the author's defi nition of inner freedom and its spiritual foundations and shows that spirituality can be the main mechanism for the development of inner freedom, allowing one to realise the truly human in a person. Such emphasis in the study of the phenomenon of freedom will signifi cantly enrich the methodological basis of the psychological concept of inner freedom and make a signifi cant step towards the universalisation of this concept.
psychology of freedom, inner freedom, self-liberation, spirituality, spiritual determination of freedom, universal values, self-transcendence, self-regulation, meaningfulness, personality
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  21. Stepanova N. A. (2018) “Problema izucheniya svobody i ee dukhovnykh osnovanii v otechestvennoi i zarubezhnoi psikhologii” [“The problem of freedom in domestic and foreign psychological researches”]. Teoreticheskaya i eksperimental'naya psikhologiya, 2018, vol. 11, no 4, pp. 88–97 (in Russian).
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  24. Kholondovich E. N. (2017) “Dukhovnye osnovy genial'nosti” [“Spiritual foundations of the genius”]. Vestnik PSTGU. Seriya IV: Pedagogika. Psikhologiya, vol. 47. pp. 135–146. DOI: 10.15382/sturIV201747.135-146 (in Russian).
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Stepanova Natalia
Academic Degree: Candidate of Sciences* in Psychological Sciences;
Place of work: School No. 1360 of Moscow; 21A Krasnobogatyrskaya Str., 107564, Moscow, Russian Federation;
Post: educational psychologist;
ORCID: 0000-0003-0976-996X;
Email: natalia0663@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.
Николаева Е. А. Московская школа сегодня: "Отзвуки ушедшего века" Ираиды Юсуповой // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2020. Вып. 40. С. 166-181. DOI: 10.15382/sturV202040.166-181
Revival of the tradition of Moscow Synodal school at the turn of the 20th — 21st centuries has become a noticeable development in the present-day choral music. Iraida Yusupova’s multimedia cycle Отзвуки ушедшего века (“Echoes of a bygone age”, 2008–2017) is a sui generis mirror that captures the perspectives of perception of spiritual music of the past that are typical of our time. The latest media technologies allow us to organically combine distant fi gurative spheres and contrasting stylistic phenomena in a single concept full of deep spiritual and philosophical meaning.
Moscow Synodal school, spiritual music of New Russia, Iraida Yusupova, mediaopera, multimedia genres, Echoes of a bygone age, Tchaikovsky Moscow State Conservatory
  1. Mikita A. O problemakh sovremennoi russkoi dukhovnoi muzyki. Tezisy [Problems of present-day Russian spiritual music. An outline], available at http://www.churchcomposer.ru (in Russian).
  2. Nikolaeva E. (2011) Mediaopera: mezhdu proshlym i budushhim. Pamyati E.V. Nazaikinskogo. Interv’iu, stat’ii, vospominaniia [Mediaopera: between the past and the future. In memory of E. V. Nazaykinsky. Interviews, articles, memoirs] Moscow. Pp. 140–159 (in Russian).
  3. Nikolaeva E. (2013) “Khudozhestvennie promysly Dmitriia A. Prigova i Iraidy Yusupovoi” [Artistic crafts of Dmitry A. Prigov and Iraida Yusupova], in M. Katunian (ed.) Sto let russkogo avangarda [One hundred years of Russian avantgarde]. Moscow. P. 445–453 (in Russian).
  4. Nikolaeva E. (2019) Tserkovnyi kompozitor: Moskovskaia shkola segodnia [Church composer: Moscow school today], in XXIX Ezhegodnaia bogoslovskaia konferentsiia PSTGU. Materialy [XXIX Annual Theological Conference of St. Tikhon Orthodox University. Materials]. Moscow. P. 267–269 (in Russian).
  5. Yusupova I. (2007) “Kompozitor dolzhen umet’ vsio”: Interv’iu s E. Nikolaevoi [A composer should be able to do everything: an interview with E. Nikolaeva]. Muzykal’naia akademiia, 2, p. 16–21 (in Russian).
Nikolaeva Elena
Academic Degree: Candidate of Sciences* in Art Criticism;
Academic Rank: Associate Professor;
Place of work: Moscow Tchaikovsky Conservatory; 13/6 Bol’shaia Nikitskaia Str., Moscow, 125009, Russian Federation;
Post: Associate professor, Department of Music Theory;
ORCID: 0000-0002-3160-7804;
Email: elenvox@mail.ru, e-nikola@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.
Малацай Л. В., Мошковская Я. А. О музыкальном прочтении богослужебных текстов в концертном цикле В. С. Ходоша «Песнопения Литургии святого Иоанна Златоуста» // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2021. Вып. 41. С. 109-131. DOI: 10.15382/sturV202141.109-131
The methodology of the article is determined an integrated approach to the analysis of the concerto cycle by V. S. Khodosh Chants of the Liturgy of St. John Chrysostom. The study draws on the foundations of musicology, liturgics, choral studies. Information about the stages of creativity and about the chronology of concerto performance of individual cycle items that preceded the writing of the liturgical cycle by the faculty choir of the Rostov State Conservatory under the guidance of Yu. I. Vasiliev was obtained by the authors of this article in an interview with the composer’s spouse. In the analysis of the cycle, the attention is drawn to the structure of intonationmelodic complexes, the correspondence of the melodic design of prosody of the text of prayers, the dependence of the structure of themes on their location in parts of the whole. The characteristics of the types of textural organization of musical fabric in their connection with the principles of voicing the text of prayers are given, the general colour of the sound is noted as well as its compliance with the logic of compositional deployment. Free transitions from one type of texture organisation to another are noted as a sign of the concert style of chants. A harmonic analysis of the work has made it possible to identify the principles of tonal development within the cycle items, to determine the conditions for the occurrence of tonal displacements, to identify the expressive possibilities of the consonance structure and their sequences in the design of the thematic material. An integrated analysis of the liturgical cycle by V. S. Khodosh has led to general conclusions about the individuality of the author’s reading of the text of prayers and about a peculiar implementation of the stylistic principles shared by Russian composers of the turn of the 20th and 21st centuries, manifested in the synthesis of the Russian and the European, classical and modern principles.
V. S. Khodosh, сhoral performance, spiritual and musical creativity, Liturgy, concerto style of Orthodox spiritual music, means of musical expressiveness
  1. Khodosh V. (2017) Pesnopeniya Liturgii svyatogo Ioanna Zlatousta: dlya smeshannogo khora bez soprovozhdeniya [Chants of St. John Chrysostom for a mixed choir unaccompanied]. Rostovna- Donu (in Russian).
  2. Khodosh V. (2002) Zoryushki-zori, in Proizvedeniya dlya smeshannogo khora bez soprovozhdeniya. [Works for a mixed choir unaccompanied]. Rostov-na-Donu (in Russian).
  3. Malatsay L. (2017) Fenomen ispol'zovaniya kanonicheskikh bogosluzhebnykh tekstov i stikhotvoreniya otechestvennykh poetov v kantate dlya smeshannogo khora V. S. Khodosha «Po prochtenii “Arkhiyereya” A. Chekhova, in Bogosluzhebnyye praktiki i kul’tovyye iskusstva v sovremennom mire [Liturgical practices and religious arts in the modern world]. Maykop (in Russian).
  4. Tzuker A. (2017) Pesnopeniya nebesnye i zemnye [Chants of Heaven and Earth], in Pesnopeniya Liturgii svyatogo Ioanna Zlatousta: dlya smeshannogo khora bez soprovozhdeniya [Chants of St. John Chrysostom for a mixed choir unaccompanied]. Rostov-na-Donu, p. 4 (in Russian).
Malatsay Lyudmila
Academic Degree: Doctor of Sciences* in Art Criticism;
Academic Rank: Professor;
Place of work: Orel State Institute of Culture; 15 Leskova Str., Orel, 302020, Russian Federation;
Post: associate professor, head of Department of choral conducting;
ORCID: 0000-0003-0335-5950;
Email: 1441970@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.
Moshkovskaia Ianna
Place of work: Orel State Institute of Culture; 15 Leskova Str., Orel, 302020, Russian Federation;
Post: senior lecturer;
ORCID: 0000-0002-4246-0844;
Email: m.yanna@mail.ru.
Степанова Е. А. Теологические истоки скандинавской модели государства всеобщего благоденствия: религиозные и светские интерпретации // Вестник ПСТГУ. Серия I: Богословие. Философия. 2021. Вып. 95. С. 45-63. DOI: 10.15382/sturI202195.45-63
The article analyses the research interpretations, both religious and secular, of the provisions of Martin Luther’s doctrine of “two kingdoms”, as well as his views on the sinfulness of human nature, the universal priesthood, etc., which infl uenced the formation and development of the Scandinavian model of the welfare state (mainly using the example of Denmark). The article raises the following questions: How these theological ideas and principles are embodied in traditions, values, behavioural strategies, social trends, formal and informal rules and norms that has led to the emergence of the welfare state? What is common in the institutional design of the welfare state with the Evangelical Lutheran preaching, which for centuries has proclaimed the individual and collective responsibility for the care about others? How the impact of these ideas on social attitudes and beliefs of people may be analysed? The article draws on the results of recent research on this issue that arose within the framework of the “cultural turn” in the humanities and social sciences, which has gradually led to a change in the emphasis in research logic and brought almost to the fore the historical, cultural and religious characteristics of the Scandinavian countries. The article analyses in detail Martin Luther’s doctrine of “two kingdoms” and its contemporary interpretations, including their infl uence on the ideology of Scandinavian social democracy. The conclusion is made that the Scandinavian model of the welfare state is the result of a unique combination of Lutheran piety, the activities of social democratic parties, historical circumstances that has led to the formation of rather homogeneous ethnoconfessional national states, as well as the activities of many people who desired and were able to create decent living conditions for themselves. This topic requires further research, taking into account the socio-cultural context of a particular country.
Lutheranism, secularity, “two kingdoms” doctrine, welfare state, Scandinavian model, social democracy, universalism
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Stepanova Elena
Academic Degree: Doctor of Sciences* in Philosophy;
Academic Rank: Associate Professor;
Place of work: Ural Institute for Humanities; of Ural Federal University 51 Prospekt Lenina, Ekaterinburg;
Post: assistant professor;
ORCID: 0000-0002-2559-3573;
Email: stepanova.elena.a@gmail.com. *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.
Филиппов Б. А. «Остполитик» Иоанна Павла II как политика нового типа по отношению к недемократическим режимам: история формирования. // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2021. Вып. 100. С. 95-119. DOI: 10.15382/sturII2021100.95-119
The history of forming the totally new politicy by John Paul II makes up the content of the article. This politicy is oriented towards non-democratic regimes and it has changed the regional “eastern policy of Vatican” into a global one. The basis of the article is constituted by the two texts, i.e. a newly discovered text of the speech (for a restricted audience) of John Paul II addressed to the Main Council of the Episcopate of Poland (05.06.1979) and the text of the Pope’s public sermon in the Cathedral in Gniezno (03.06.1979). We also used memoirs about private conversations of the Pope with statesmen and public fi gures about the liberation theology. The article draws attention to the coordination of the politics of John Paul II in relation to the countries of Eastern Europe with his politics in Latin America. Without refusing to maintain diplomatic contacts with non-democratic regimes, the Pope shifted the focus of his policy to strengthening the positions of national episcopates and activating the spiritual life of believers in these countries. To this end, John Paul II made extensive use of pastoral messages, pastoral visits, and the media. In terms of the formation of his policy, the most influential were three trips of the new Pope: to Mexico, to Poland, and to the USA. All of them took place in 1979.
A. Casaroli, John Paul II, A. Grajewski, M. Napolitano, G. Márquez, O. Romero, R. Buttiglione, A. Boniecki, J. Carter, J. Gawronski, Z. Brzezinsky, liberation theology, Slavs, Greek Catholics, “Spiritual Unity of Europe”, “Great Christian Tradition of the East”, new ecumenism
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Filippov Boris
Academic Degree: Candidate of Sciences* in History;
Place of work: St. Tikhon’s Orthodox University for Humanities; 23B Novokuznetskaia Str., Moscow 115184, Russian Federation;
Post: professor;
ORCID: 0000-0001-8250-3688;
Email: boris-philipov@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.
Левинсон К. А. О характере репрезентации городов в книге для чтения «Немецкий друг детей» // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2021. Вып. 62. С. 29-43. DOI: 10.15382/sturIV202162.29-43
The article deals with the question of how cities in general and metropolitan cities in particular were represented in the reader entitled The German Children’s Friend. This book, intended for urban elementary and secondary school students, was written around 1800 by Friedrich Philipp Wilmsen and then reprinted by him and his successors more than 250 times throughout the nineteenth and early twentieth centuries, enjoying great popularity in Germany. An analysis of the various editions of The German Children’s Friend shows that Wilmsen and his successors presented young German readers with an increasingly outdated picture of the city and city life that was not adequate to the changing reality. The texts almost completely ignored such important modernity phenomena as the emergence, growth, and spread of industrial cities, the changing nature of urban life in large capitalist cities, and the emergence of new socio-professional groups of urban population, e.g. industrial workers, engineers, and transport workers. This neglect of important segments of reality in school textbooks may have contributed to the fact that many late nineteenth-century Germans, confronted with the new phenomena, insuffi ciently mastered during secondary socialisation, were unable to accommodate it as a legitimate and positive part of their worldview. This, in turn, manifested itself in their anti-modernism and sympathy for early twentiethcentury “conservative revolution”.
readers, history of Germany, history of schoolbooks, industrialisation, urbanisation
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  6. Zimmel’ G. (2018) Bol′shie goroda i dukhovnaia zhizn′ [Large cities and spiritual life]. Moscow (in Russian).
Levinson Kirill
Academic Degree: Candidate of Sciences* in History;
Place of work: National Research University «Higher School of Economics»; 20 Miasnitskaya, Moscow, 101000, Russian Federation;
Post: Leading Researcher;
ORCID: 0000-0002-3106-5574;
Email: klevinson@hse.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.
Куровская Ю. Г., Щетинская В. А. «Так цвети, счастливая Отчизна, солнечная Родина моя»: концептуализация понятия «город» в советских учебниках по родной речи // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2021. Вып. 62. С. 82-96. DOI: 10.15382/sturIV202162.82-96
The article studies the image of the Soviet city contained in the books for reading “Native Language” for grades 1–3 of primary school, approved by the Ministry of Education of the RSFSR (the authors of the books are M. S. Vasilieva, L. A. Gorbushina, E. I. Nikitina, M. I. Omorokova). In the course of studying the image of the city in the books for reading “Native Language”, it was found what the conceptual urban space looks like in terms of content and structure; and, in particular, what lexicographic meanings of the term “city” were refl ected in the analysed textbooks, what cognitive features formed the concept of “city” in the educational material and how they characterised the urban landscape, as well as what means of linguistic expressiveness were used in the “Native Language” for the emotional and evaluative description of the city. It was also found that the urban space presented in the books under consideration had several dimensions. Its chronotope was clearly marked: horizontally, the Soviet city was depicted in three projections of time, i.e. heroic past – happy present – bright future; vertically, in three projections: top view – ground view – underground view. The Soviet city acted as a place that connected the most important events and names for Russia and thus determined the student’s relation and involvement in the country, culture, nation, and epoch. Through the city, the student joined the selfl ess feat of the Soviet people, learned to love, protect his great country and live for its prosperity. The city was the guardian of the memory of the valiant pages of the life of the motherland, a memory that made it possible to live happily in the present and instilled boundless faith in a beautiful future.
History of pedagogy, urban discourse, conceptualization, image of the city, educational literature, Soviet textbook, native language
  1. Afonasina A. S., Bezrogov V. G., Vedeshkin M. A., Lur’e Z. A., Kargal,cev A. V., Koreckaya M. A., Mozhajskij A. Yu., Perfilova T. B., Pichugina V. K., Svetlov R. V., Smirnov S. A., Stepanova A. S., Surikov I. E., Shcheglov A. D. (2021) in Pichugina V. K. (ed.) Obrazovatel'nye prostranstva i antropopraktiki goroda [Educational spaces and anthropopractics of the city]. Moscow (in Russian).
  2. Bezrogov V. G., Tendryakova M. V. (2019) “Gorod i Korf: fi gura urbis novae v uchebnyh knigah dlya zemskoj shkoly” [“City and Korff : fi gura urbis novae in textbooks for the rural school”]. Vestnik PSTGU. Ser. IV. Pedagogy. Psychology, vol. 55, pp. 110–127. doi: 10.15382/sturIV201955.110-127 (in Russian).
  3. Eremia M., Toma L., Sanduleac M. (2017) The Smart City Concept in the 21st Century. Procedia Engineering, vol. 181, pp. 12–19. doi: https://doi.org/10.1016/j.proeng.2017.02.357.
  4. Hennings W., Horst U., Kramer J. (2016) Die Stadt als Bühne. Macht und Herrschaft im öffentlichen Raum von Rom, Paris und London im 17. Jahrhundert. Edition Kulturwissenschaft, vol 63. Bielefeld: Transcript Verlag. doi: https://doi.org/10.14361/9783839429518.
  5. Ivanova S. V. (2018) “Neskol,ko rassuzhdenij o sovremennoj pedagogicheskoj nauke” [“Reasoning on modern pedagogical science”]. Tsennosti i smysly, vol. 3 (55), pp. 6–15 (in Russian).
  6. Kurovskaya Yu. G., Shchetinskaya V. A. (2020) “«Ya znayu — gorod budet, ya znayu — sadu cvest,»: obraz goroda v «Mire v rasskazah dlya detej» V. i E. Vahterovyh” [“«I know — the city will be, i know — the garden will blossom»: the image of the city In «The world in the stories for children» by V. and E. Vakhterov”]. Tsennosti i smysly, 6 (70), 141–152. doi: 10.24411/2071-6427-2020-10060. (in Russian).
  7. Lampugnani V. M. (2011) Die Stadt im 20. Jahrhundert. Visionen, Entwürfe, Gebautes. 2 Bände. Berlín: Wagenbach Verlag.
  8. Levinson K. (2020) “«Predstav’ rost chisla bol’shih gorodov grafi cheski!» Ob issledovanii reprezentacij goroda v uchebnoj literature Novogo i Novejshego vremeni” [“«Represent the growth of big cities graphically!» Studying representations of the city in early modern and modern educational literature”]. Vestnik PSTGU. Ser. IV. Pedagogy. Psychology, vol. 57, pp. 108–122. doi: 10.15382/sturIV202057.108-122 (in Russian).
  9. Lotman Yu. M. (1984) “Simvolika Peterburga i problemy semiotiki goroda” [“St. Petersburg Symbolics and Problems of City Semiotics”] in Semiotika goroda i gorodskoi kul'tury. Peterburg. Uchenye zapiski Tartuskogo gosudarstvennogo universiteta. Trudy po znakovym sistemam [Semiotics of the city and urban culture. Acta et Commentationes Universitatis Tartuensis], issue 664, vol. XVIII, pp. 30–45 (in Russian).
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  13. Romashina E. Yu. (2020). “Obraz stolicy kak metafora nacional'noj identichnosti: rossij skie azbuki i bukvari 1900–1925 gg.” [“The image of the capital as a metaphor for national identity: Russian alphabet and primers of 1900–1925”]. Gumanitarnye vedomosti TGPU im. L. N. Tolstogo, vol. 3 (35), pp. 135–154. doi 10.22405/2304-4772-2020-1-3-135-154 (in Russian).
  14. Siebel W. (2015) Die Kultur der Stadt. Berlin: Suhrkamp Verlag.
  15. Stepanov B. E. (2021) “Konstruirovanie obraza goroda v uchebnikah po rodinovedeniyu (1870-e — 1910-e gody)” [“Representation of the city in rodinovedenie textbooks (1870s –1910s)”]. Otechestvennaya i zarubezhnaya pedagogika, vol. 1, (75), pp. 112–129 (in Russian).
  16. Tendryakova M., Bezrogov V. (2019) “Korf i gorod: figura urbis capitis v uchebnyh knigah dlya zemskoj shkoly” [“Korff and the city: fi gura urbis capitis in elementary textbooks for rural school of the 2nd half of the 19th century”]. Vestnik PSTGU. Ser. IV. Pedagogy. Psychology, vol. 54, pp. 84–105. doi: 10.15382/sturIV201954.84-105 (in Russian).
  17. Vasil’eva M. S., Gorbushina L. A., Nikitina E. I., Omorokova M. I. (eds.) (1972) Rodnaya rech’: kniga dlya chteniya v 1-m klasse [Native language: a reading book in the 1st form]. Moscow (in Russian).
  18. Vasil’eva M. S., Gorbushina L. A., Nikitina E. I., Omorokova M. I. (eds.) (1980) Rodnaya rech’: kniga dlya chteniya vo 2-m klasse [Native language: a reading book in the 2nd form]. Moscow (in Russian).
  19. Vasil’eva M. S., Gorbushina L. A., Nikitina E. I., Omorokova M. I. (eds.) (1980) Rodnaya rech’: kniga dlya chteniya v 3-m klasse [Native language: a reading book in the 3rd form]. Moscow (in Russian).
Kurovskaya Yulia
Academic Degree: Candidate of Sciences* in Philology;
Academic Degree: Doctor of Sciences* in Education;
Academic Rank: Associate Professor;
Place of work: Institute for strategy of education development of the Russian academy of education; 16 Zhukovskogo Str., 105062, Moscow, Russian Federation;
Post: deputy head of the Chair on global education;
ORCID: 0000-0001-7832-9402;
Email: kurovskaja@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.
Shchetinskaya Vera
Place of work: Institute for strategy of education development of the Russian academy of education, 16 Ul. Zhukovskogo, Moscow, 105062, Russia;
Post: assistant director;
ORCID: 0000-0001-7788-9950;
Email: verash17@yandex.ru.
The research was carried out with the financial support of the RFBR in the framework of scientific project No. 20-013-00246.
Петрова Л. А. Апофатическое богословие в философской мысли Жака Деррида: опыт чистой молитвы и анагогический язык гимна // Вестник ПСТГУ. Серия I: Богословие. Философия. 2021. Вып. 97. С. 73-88. DOI: 10.15382/sturI202197.73-88
This article examines the image of negative theology in the works of Jacques Derrida using the example of the theology of Pseudo-Dionysius the Areopagite. In his essay “How to Avoid Speaking: Denials”, Derrida refers to the texts of Dionysius to clarify his stance on negative theology and to answer the question how it can be compared with the main provisions of deconstruction. Derrida marks the boundary that separates deconstruction from the strategies of negative theology presented in the Areopagitics, placing it in the “ontological wager of hyperessentiality” inherent to negative theology. According to Derrida, the desire to transcend being, which is typical for Dionysius and other authors of the Christian apophasis, is constituted by the “intuitive telos”, the hyperessential referent of speech, the inevitability of which is contained in the very structure of language. One of the forms of detection of this “intuitive telos” is “addressing to another”, which is manifested in prayer and praise included in the discourse of negative theology. Speaking of prayer, Derrida understands it very strictly and narrowly, as an act of addressing to another, expressed in a request, search for a help, plea, etc., without any form of predication, including the naming the addressee. In this regard, the Christian prayer of Dionysius is not what Derrida calls a “pure experience of prayer”, since it contains elements of the hymn, in particular an indication of the Trinity and hyperessentiality of God. In both Derrida and Dionysius, prayer is a mode of access to the mystery beyond affi rmation and negation. But if the mystery of unknowing of Dionysius tends to be the mystery of the Trinity, then, in the case of Derrida, we are talking about the mystery of the total otherness of God not only “without Being”, but also outside of Revelation. The article shows that the theology of Dionysius the Areopagite, which does not distinguish between prayer and hymn, is an example of apophasis in derridianist deconstructivist view, which fails to maintain the purity of its principle and leans towards an ontotheological disposition.
negative theology, Derrida, apophaticism, Dionysius the Areopagite, deconstruction, prayer, hymn, panegyric, praise, ontotheology
  1. Andia Ysabel de (2012) Henosis: L’Union Dieu Chez Denys L’Ariopagite. Moscow: Institut filosofii, teologii i istorii sv. Fomy (Russian translation).
  2. Andia Ysabel de (ed.) (2016) Pseudo-Denys l’Aréopagite Les Noms divins & La Théologie mystique. Paris: Les éditions du Cerf.
  3. Avtonomova N. S. (2011) Filosofskii iazyk Zhaka Derrida [The philosophical language of Jacques Derrida]. Moscow: ROSSPEN (in Russian).
  4. Bradley А. (2004) Negative Theology and Modern French Philosophy. London, New York: Routledge.
  5. Caputo J. (1997) The Prayers and Tears of Jacques Derrida: Religion without Religion. Bloomington: Indiana University Press.
  6. Derrida J. (1964) “Violence et métaphysique: Essai sur la pensée d’Emmanuel Levinas (première partie)”. Revue de Métaphysique et de Morale, vol. 3, pp. 322–354.
  7. Derrida J. (1972) “La Diff érance”, in Marges de la philosophie, Paris: Les Éditions de Minuit, pp. 1–29.
  8. Derrida J. (1987) “Comment ne pas parler: Dénégations”, in Psyché. Inventions de l’autre, Paris: Galilée, pp. 535–596.
  9. Drobyshev V. N. (2014) Fenomenologiia apofazisa [Phenomenology of apophasis]. St Petersburg: RHGA (in Russian).
  10. Gurko E. (1999) Teksty dekonstrukcii [The texts of deconstruction]. Tomsk: Vodolei (in Russian).
  11. Gurko E. (2001) Dekonstruktsiia: teksty i interpretatsiia [Deconstruction: texts and interpretation]. Minsk: Ekonompress (in Russian)
  12. Iampolskaia A. (2011) “Fenomenologiia kak sniatie metafi ziki?” [Phenomenology as a sublation of metaphysics?]. Logos, vol. 3 (82), pp. 107–123 (in Russian).
  13. Konacheva S. A. (2019) Bog posle Boga: puti postmetafi zicheskogo myshleniia [God after God: Trends in postmetaphysical thinking]. Moscow: RGGU (in Russian).
  14. Manoussakis J. P. (2007) God after Metaphysics: A theological Aesthetic. Bloomington and Indianapolis: Indiana University Press.
  15. Petrov V. (2013) “Uchenie ob anagogicheskoi molitve u Iamvlikha i Prokla i ego retseptsiya v khristianskom platonizme” [The doctrine of anagogic prayer in Iamblichus and Proclus and its reception in Christian Platonism]. Platonovskii sbornik, vol. 2, pp. 242–263 (in Russian).
  16. Prokhorov G. M. (ed.) (2002) Dionisii Areopagit. Sochineniia. Tolkovaniia Maksima Ispovednika [Dionysius the Areopagite. The writings. Interpretation by Maximus the Confessor]. St. Petersburg: Aleteia.
Petrova Liubov
Academic Degree: Candidate of Sciences* in Philosophy;
Academic Degree: Candidate of Sciences* in Philosophy;
Academic Rank: Senior Research Fellow;
Place of work: Sociological Institute of the Russian Academy of Sciences; 25/14 Sed′maya Krasnoarmeiskaya ul., St. Petersburg 190005, Russian Federation;
Post: senior researcher;
ORCID: 0000-0002-5857-8636;
Email: par-excellence@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.
The research was supported by the Russian science Foundation, project no. 18-18-00134, "The Legacy of Byzantine philosophy in Russian and Western European philosophy of the XX-XXI centuries».
Попов Ф. А. «Приходская реформа» М. К. Дитерихса в Приамурском Земском Крае (август-октябрь 1922 г.): теоретические основы и попытка реализации // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2021. Вып. 102. С. 110-126. DOI: 10.15382/sturII2021102.110-126
The article examines the attempt of the anti-Bolshevik dictatorship of General M. K. Dieterichs, undertaken in August–October 1922, to rely on the Orthodox parish in the matter of state building in the White Primorye (“parish reform”). The intellectual origins of “parish building”, according to the author, are associated with Slavophilism and the activities of Archbishop Andrey (Ukhtomsky) in the East of Russia. It was Archbishop Andrew in 1918–1919 (and earlier) who put forward the thesis about the priority of the parish in the life of the Church and strove for “parish democracy” in practice. In his decrees, Dieterichs outlined the general principles of the reform, but developing the legislation on parishes was delegated to Priamurskaya Zemskaya Duma. The anti-Bolshevik community proposed various options to build the parish system, the main problem was the ratio of “the church” and “the civil” in the parish. The issue was raised during the National Congress in Nikolsk-Ussuriisky on September 15–20, 1922, where the project how to organise parishes was discussed in several speeches. The idea of organising social and political life on the basis of the parish was actively articulated in the press of White Primorye. Right-wing pro-government newspapers propagated the idea that creation of parishes would raise the consciousness of citizens of Priamursky Zemsky Krai and their initiative and would disaccustom them to rely on the state apparatus too much. The lack of normative legal acts clarifying the procedure of creating a parish together with poor informing were the reasons why by October 1922 only a very small number of parishioners were registered in the parishes. One of the aspects of the local self-government was self-defense, and the Dieterichs’ regime tried to encouraged the population to create it (the army forces were involved in the battlefront and could not maintain order in the rear). The stake on the parish led to an intensification of the campaign against Zemstvo, which was anti-Bolshevik. Thus, Dieterichs’ initiative became an extraordinary attempt to build a “white state” (and at the same time a project of the Russian political nation) on the basis of local selfgovernment and adherence to religion. The hopeless position of White Primorye by the autumn of 1922 prevented the implementation of these plans.
church parish, White movement, Priamursky Zemsky Krai, parish democracy, M. K. Dieterichs, Archbishop Andrey (Ukhtomsky), conservatism, local government
  1. Chernomaz V. (2018) “Stanovlenie militsii Primor′ia (1917–1922 gg.)” [Development of the police in Primorie (1917–1922)]. Gumanitarnye issledovanij a v Vostochnoj Sibiri i na Dal’nem Vostoke, no. 2 (44), рр. 122 — 134 (in Russian).
  2. Gerasimov I. (ed.) (2017) Novaia imperskaia istoriia Severnoi Evrazii. Chast′ 2: Balansirovanie imperskoi situatsii: XVIII–XX vv [New imperial history of Northern Eurasia. Part 2: Balancing of the situation in the empire: 18th — 20th centuries]. Kazan (in Russian).
  3. Friz G. (2019) “Gubitel′noe blagochestie”: Rossiiskaia tserkov′ i padenie imperii: sbornik statei [“Ruinous piety”: Russian Church and the fall of the empire: collection of articles]. St. Petersburg (Russian translation).
  4. Kulikova S. (2019) Konservatory i zemstvo: plany i rezul′taty deiatel′nosti 1864–1914 gg. [Conservatives and Zemstvo: plans and results of sctivities in 1864–1914]. Moscow (in Russian).
  5. Liakhov D. (2015) Nebol′shevistskie modeli politicheskogo ustroistva Dal′nego Vostoka Rossii (konets 1919–1922 gg.) [Non-Bolshevik models of political system in the Russian Far East (late 1919 — 1922)]. Khabarovsk (in Russian).
  6. Osipova I., Sikorskaia L. (eds) (2012) “Ia khochu prinadlezhat′ tol′ko Sv. Tserkvi…” Sviashhennomuchenik Andrei, arkhiepiskop Ufi mskii. Trudy, obrashcheniia, propovedi, pis′ma, dokumenty [“I want to belong only to the Holy Church...” Hieromartyr Andrei, Archbishop of Ufa. Works, appeals, sermons, letters, documents]. Moscow (in Russian).
  7. Potapova N. (2014) Evangel′skoe khristianstvo i baptizm v Rossii v 1917–1922 gg. (na materialakh Dal′nego Vostoka) [Evangelical Christianity and Baptism in Russia in 1917–1922 (materials from the Far East)], vol. 1. Yuzhno-Sakhalinsk (in Russian).
  8. Sablin I. (2020) The Rise and Fall of Russia’s Far Eastern Republic 1905–1922. Nationalisms, imperialisms, and regionalisms in and after the Russian Empire. Moscow (Russian translation).
  9. Saevskaia M. (2021) Konservativnye kontseptsii zemskogo samoupravleniia (1864–1905 gg.) [Conservative conceptions of Zemstvo self-government (1864–1905)]. Moscow (in Russian).
  10. Sakharov K. (2018) Belaia Sibir′. Vnutrenniaia voina 1918–1920 gg. [The White Siberia. The internal war in 1918–1920]. Moscow (in Russian).
  11. Stark Iu. (2015) Poslednii oplot. Otchet o deiatel′nosti Sibirskoi fl otilii 1920–1924 [The last stronghold. Report on the activities of the Siberian Flotilla, 1920–1924]. St Petersburg (in Russian).
  12. Tsvetkov V. (2019) Beloe delo v Rossii: 1917–1919 gg. [White Cause in Russia: 1917–1919]. Moscow (in Russian).
  13. Tsvetkov V. et al. (eds) (2004) General Dieterichs. Moscow (in Russian).
Popov Fedor
Student status: Graduate student;
Place of study: Moscow State Pedagogical University; 88 Prospekt Vernadskogo, Moscow 119571, Russian Federation;
ORCID: 0000-0002-8867-3300;
Email: popovf1992@mail.ru.
Пашков П. А. Представления о причинах Великой схизмы и возможности ее преодоления в речи свт. Марка Евгеника на первом заседании собора в Ферраре // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2021. Вып. 102. С. 11-23. DOI: 10.15382/sturII2021102.11-23
This article deals with the introductory speech of St. Marcus Eugenicus at the first meeting of Ferrara-Florentine Council (10.08.1438) in the context of the Byzantine tradition of understanding the causes of the Great Schism. The article shows that the saint in his speech continues the tendency of polemical theology of the 14th century, which linked the division of the Churches with the development in Latin Christianity of the concept of the Pope’s exclusive teaching power. Byzantine thinkers connected their hopes for the restoration of unity with the institution of Ecumenical Councils — with an appeal to the traditional collegial way of making decisions on issues in church life. At the same time, the very nature of schism received a diff erent interpretation depending on the dogmatic views of a specifi c polemicist: the authors of the Palamite circle interpreted it as a deviation by the Latin side from the historical tradition, while, for example, Barlaam of Calabria saw in it only an external division caused by the lack of Christian love. The article shows that St. Marcus considered the unity of the Church in Christ as a gift from God, which, however, can be preserved only by observing the principle of collegiality in church administration, the best expression of which is the institution of Ecumenical Councils. The collegial administration of the Church is according to St. Marcus a fulfi llment of the commandment of love, without the preservation of which it is impossible to keep the divine gift of the piece. In this regard, the papacy appears not just as a deviation from historical tradition, but as an institutionalised sin, and conciliar discussion is a kind of general church ascetic feat that allows one to overcome the consequences of this sin and restore the unity of the Church.
Marcus Eugenicus, Graeco-Latin polemics, Council of Ferrara-Florence, Great Schism, papal primacy, Ecumenical Councils, ecclesiology
  1. Bucossi A., Calia A. (eds) (2020) Contra Latinos et Adversus Graecos: The Separation between Rome and Constantinople from the Ninth to the Fifteenth Century. Leuven.
  2. Dendrinos Charalambos (2007) “Refl ections on the failure of the Union of Florence”. Annuarium historiae conciliorum, 2007, vol. 39, pp. 131–148.
  3. Hofmann G. (1937) “Die Konzilsarbeit in Ferrara, II”. Orientalia Christiana Periodica, 1937, vol. 3, pp. 403–455.
  4. Kappes Chr. (2016) “Mark of Ephesus, the Council of Florence, and the Roman Papacy” in J. Cryssavgis (ed.) Primacy in the Church: The Office of Primacy and the Authority of Councils. New York, vol. 1, pp. 109–150.
  5. Kanaeva E. (2018) “Varlaam Kalabriiskii i ego bogoslovie v zashitu unii” [Barlaam of Calabria and His Theology in Defense of Uniatism]. Khristianskoe chtenie, 2018, no. 1, pp. 85–95 (in Russian).
  6. Khomiakov A. (2018) Tserkov′ odna [The Church is One]. Moscow (in Russian).
  7. Khondzinskii P. (2017) “Tserkov ne est′ akademiia”: russkoe vneakademicheskoe bogoslovie XIX veka [“The Church is not an Academy”: Russian lay theology of the 19th century]. Moscow (in Russian).
  8. Meiendorf I. (2018) “Apostol Petr v vizantiiskom bogoslovii” [Apostle Peter in the Byzantine theology], in I. Meiendorf. Tserkov′ v istorii [Church in history]. Moscow, pp. 66–90 (in Russian).
  9. Meiendorf I. (2018) “Proizoshla li vo Florentsii vstrecha mezhdu Vostokom i Zapadom?” [Was there an encounter between East and West in Florence?], in I. Meiendorf. Tserkov′ v istorii [Church in history]. Moscow, pp. 151–176 (in Russian).
  10. Nichols A. (1987) “The Reception of St. Augustine and his Work in the Byzantine-Slav Tradition”. Angelicum, 1987, vol. 64, no. 3, pp. 437–452.
Pashkov Petr
Student status: Graduate student;
Student status: Graduate student;
Place of study: St. Tikhon’s Orthodox Univercity for Humanities;
ORCID: 0000-0002-5056-5267;
Email: petrpashkov@mail.ru.
Филиппов Б. А. [Review] // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2021. Вып. 102. С. 159-172. — Rev. op.: Rafał Łatka. Episkopat Polski wobec stosunków państwo-Kościół i rzeczywistości społeczno-politycznej PRL 1970–1989. Warszawa, 2019. 847 s.
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Filippov Boris
Academic Degree: Candidate of Sciences* in History;
Place of work: St. Tikhon’s Orthodox University for Humanities; 23B Novokuznetskaya ul., Moscow 115184, Russian Federation;
Post: professor, Department of world history, Faculty of history,;
ORCID: 0000-0001-8250-3688;
Email: boris-philipov@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.
Салтыкова В. А. Символы евангелистов на миниатюрах евангелия 1571 года из Благовещенского собора Московского Кремля: генезис и особенности иконографии // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2021. Вып. 44. С. 49-66. DOI: 10.15382/sturV202144.49-66
The article is devoted to the study of the iconography of the evangelists' symbols illuminated in the Gospel of 1571 from the collection of the Moscow Kremlin Museums. The author draws attention to the images of the angels crowning the symbolic animals on the miniatures. This iconographic detail is very unusual and even unique for the tradition of depicting of the evangelists' symbols. – there are no direct analogies in Christian art, as well as in any text sources dedicated to evangelists. Particular attention is paid to the question of the origin of such an iconographic motif as an angel with a crown in his hands. The author reveals a circle of ancient prototypes descended from the image of the winged goddess Nike, often found in the monuments of Antiquity. The process of adapting the antique iconographic motif to the Christian arts and endowing it with new semantic connotations is revealed in the article through the analysis of a number of early Christian monuments, in particular, the mosaics of Ravenna and Rome. The further development of this iconography in medieval arts is also examined.In this work, for the first time, it is hypothesized that the possible model for such an unusual iconographic solution in the Gospel of 1571 origins from a circle of Serbian monuments. The author argues her point that Russia and Serbia had close contacts during 15th and 16th centuries and underlines the special role of the Serbian heritage in Russian culture of the era of Ivan the Terrible. The uniqueness of the iconography of the evangelists' symbols in the Evangelists in the Gospel of 1571 is also associated with the special nature of the art of this period, which is characterized by the boldness of artistic creations and the freedom of iconographic experiments, reflected in a number of monuments of that time.
Christian iconography, 16th century, Gospel, symbols of the Evangelists, book illumination, Russian manuscripts, Kremlin workshops, Russian-Serbian relations, Ivan the Terrible
  1. Antonova V., Mneva N. (1963) Katalog drevnerusskoi zhivopisi XI — nachala XVIII vv. Opyt istoriko-khudozhestvennoi klassifi katsii [Catalogue of ancient Russian paintings of the 11th — beginning of the 18th centuries. Attempt of historical and artistic interpretation], vol. 1. Moscow (in Russian).
  2. Borisova T., Ziuzeva S. (eds) (2019) Rukopisnye i pechatnye Ievangeliia XIII — nachala XX veka v sobranii Muzeev Moskovskogo Kremlia [Hand-written and printed Gospels of the 13th — beginning of the 20th centuries], vol. 1. Moscow (in Russian).
  3. Bykova G. (2002) “Sravnitel′noe izuchenie miniatiur Evangeliia Uspenskogo sobora i Ievangeliia Khitrovo” [Comparative study of miniatures of the Gospel of the Assumption Cathedral and the Gospel of Khitrovo], in Ievangelie Uspenskogo sobora Moskovskogo Kremlia [Gospel of the Assumption Cathedral of Moscow Kremlin]. Moscow, p. 95–117 (in Russian).
  4. Kachalova I., Maiasova N., Stsennikova L. (1990) Blagoveshchenskii sobor Moskovskogo Kremlia. K 500-letiyu unikal′nogo pamiatnika russkoi kul′tury [The Annunciation Cathedral of Moscow Kremlin. To the 500th anniversary of the unique monument of Russian culture]. Moscow (in Russian).
  5. Kostiuhina L. (1963) “Novovizantiiskii ornament” [New Byzantine ornament], in Drevnerusskoye iskusstvo XV–XVI vekov [Ancient Russian art of the 15th — 16th centuries]. Moscow: Nauka, pp. 265–295 (in Russian).
  6. Lifshits L. (2002) “Premudrost′ v russkoi ikonopisi” [Sofi a the Wisdom in Russian icon painting]. Vizantiiskii vremennik, 61 (86), pp. 138–150 (in Russian).
  7. Podosinov A. (2000) Simvoly chetyrekh ievangelistov: ikh proiskhozhdenie i znachenie [Symbols of the four Evangelists: their origin and meaning]. Moscow (in Russian).
  8. Postnikova-Loseva M. (1954) “Zolotye i serebrianye izdeliia masterov Oruzheinoy palaty XVI–XVII vv.” [Gold and silver items by the masters of the Armory chamber of the 16th — 17th centuries”], in Gosudarstvennaia Oruzheinaia palata Moskovskogo Kremlia [The State Armory chamber of Moscow Kremlin]. Moscow (in Russian).
  9. Postnikova-Loseva M., Protas′ieva T. (1963) “Litsevoe Ievangelie Uspenskogo sobora kak pamiatnik drevnerusskogo iskusstva pervoi treti XV veka” [The illuminated Gospel of the Assumption Cathedral as a monument of Ancient Russian art of the first third of the 15th century], in Drevnerusskoye iskusstvo XV–XVI vekov [Ancient Russian art of the 15th — 16th centuries]. Moscow: Nauka, pp. 133–172 (in Russian).
  10. Samoilova T. (2020) Blagoslovenno voinstvo Nebesnogo Tsaria [Blessed is the Host of the Heavenly Tsar]. Moscow (in Russian).
  11. Serebriakova E. (1991) “Neizvestnyi pamiatnik moskovskoi miniatiury XVI v. iz sobraniia Pokrovskogo sobora” [The unknown monument of Moscow miniature of the 16th century from the collection of Pokrovsky Cathedral], in Pamiatniki kul′tury. Novye otkrytiia. Pis′mennost′. Iskusstvo. Arkheologiia. Iezhegodnik 1991 [Cultural Monuments. New discoveries. Writing. Art. Archeology. Yearbook of 1991]. Moscow, pp. 134–145 (in Russian).
  12. Smirnova E. (1983) “Miniatiury dvukh novgorodskikh rukopisei” [Miniatures of two Novgorod manuscripts], in Drevnerusskoe iskusstvo. Rukopisnaia kniga [Old Russian art. Handwritten book]. Moscow: Nauka, pp. 180–203 (in Russian).
  13. Ukhova T., Pisarskaia L. (1969) Litsevaia rukopis′ Uspenskogo sobora: Evangelie nachala XV v. iz Uspenskogo sobora Moskovskogo Kremlia [The illuminated manuscript of the Assumption Cathedral: the Gospel of the beginning of the 15th century from the Assumption Cathedral of Moscow Kremlin]. Leningrad: Avrora (in Russian).
Saltykova Veronika
Academic Degree: Candidate of Sciences* in Art Criticism;
Place of work: National Research University “Higher School of Economics”; 11 Pokrovskiy bul′var, G-618, Moscow 101000, Russian Federation;
Post: Guest Researcher;
ORCID: 0000-0001-9449-7182;
Email: vsaltykova@hse.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.
Пашков П. А. Флорентийская уния в греческом православном мире (1439–1484 гг.) // Вестник ПСТГУ. Серия I: Богословие. Философия. 2022. Вып. 99. С. 140-145. — Rev. op.: Νεκτάριος (Καρσιώτης), άρχιμ. 'H σύνοδος Φερράρας-Φλωρεντίας απo της uπογραφης τοu uρου ενώσεως εως καi της καταργήσεως αuτοu: μελέτη φιλολογικη καi iστορική. 'Aθηναι, 2020. 608 σ.
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Paskov Petr
Student status: Graduate student;
Student status: Graduate student;
Place of study: St. Tikhon’s Orthodox Univercity for Humanities;
ORCID: 0000-0002-5056-5267;
Email: petrpashkov@mail.ru.
Филиппов Б. А. Влияние советско-американских переговоров 1985-1989 гг. на изменение советской вероисповедной политики. Исторические и политические контексты визита Горбачева в Ватикан // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2022. Вып. 105. С. 124-153. DOI: 10.15382/sturII2022105.124-153
This article deals with a radical change in the religious politics of the Soviet government between 1987 and 1988. Then, the celebration of the 1000th Anniversary of the Christianization of Rus’ became not only a Church issue but also an event of great political significance. Additionally, the official visit of Mikhail Gorbachev to the Vatican was designed in this period. The author argues that the communication problems which Gorbachev faced during his negotiations with Ronald Reagan in Geneva, Reykjav?k, and Moscow were the reason for this change. Since the anti-religious policy of the Soviet Union was one of the main obstacles to rapprochement between Reagan’s administration and the Soviet government, Gorbachev and his advisers decided to revise their approach to the Church issues. The author also assumes that Pope John Paul II unofficially played an important role in the negotiations between the US diplomats and the Soviet government. According to the article, the “Holy Alliance” between Reagan and Pope John Paul II had a significant impact on this negotiation process. Gorbachev’s visit to the Vatican was, in the author’s view, a link in the chain of events which led to the changes of Soviet religious politics. The legalization of the Ukrainian Greek-Catholic Church was, according to the author, a price to pay for the normalization of the relationships both with the Vatican and with the USA. Based on recently published and unpublished sources, the author describes this process in a broad historical context and analyze the attitude of both the Russian Orthodox Church and the Holy See towards the Ukrainian Greek-Catholic Church, religious freedom, and the role of religion in the public sphere.
of the CPSU Central Committee Secretariat, Politburo, religious policy, reputation, trust, Holy Synod, "Holy Alliance", Vatican, Ukrainian Greek-Catholic Church, jubilee, freedom of religion, M. Gorbachev, R. Reagan, John Paul II, K. Kharchev, V. Falin, A. Casaroli, A. Chernyaev
  1. Alekseev V. (1992) “Shturm nebes” otmeniaetsia? Kriticheskie ocherki po istorii bor′by s religiei v SSSR [“The assault on heaven is cancelled?” Critical essays on the history of struggle against religion in the USSR]. Moscow (in Russian).
  2. Bernstein C. Cover Story: The Holy Alliance (Time, 24.02.1992), available at http://www.carlbernstein.com/magazine_holy_alliance.php (accessed 30.10.2020).
  3. Bublyk T. (2014) “Problema greko-katolicheskoi identichnosti v Zapadnoi Ukraine v khode bor′by za legalizatsiiu (rubezh 1980–1990-kh gg.)” [The issue of the Greek-Catholic identity in the Western Ukraine during the struggle for the legalisation (late 1080s — early 1990s)]. Gosudarstvo, religiia, tserkov′ v Rossii i za rubezhom, 2014, no. 4, pp. 235–260 (in Russian).
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Filippov Boris
Academic Degree: Candidate of Sciences* in History;
Place of work: St. Tikhon’s Orthodox University for Humanities; 23B Novokuznetskaia Str., Moscow 115184, Russian Federation;
Post: professor;
ORCID: 0000-0001-8250-3688;
Email: boris-philipov@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.
Французов С. А. Антикальвинистские трактаты двух предстоятелей Антиохийской Церкви из рукописного собрания РНБ // Вестник ПСТГУ. Серия III: Филология. 2021. Вып. 69. С. 130-160. DOI: 10.15382/sturIII202169.130-160
In the article two manuscript documents of the National Library of Russia (NLR), viz. the Anti-Calvinist treatises compiled by the Antiochian Patriarchs Macarius III Ibn al-Zaim in AD 1671 and Neophytus in AD 1673, are introduced into circulation between researchers for the first time and examined in detail. They entered the Imperial Public Library in the early 19th century AD as part of the collection of Pierre P. Doubrovski and are kept at present in the Sector of Western Funds of the Manuscripts’ Department of the NLR under the numbers 1 and 2 inside the file bearing the book-mark Doubr. Aut. 60. The Treatise of Macarius III, which is extant in several copies, was edited according to the manuscript Arabe 224 of the Biblioth?que nationale de France. While its contents prove to be identical with those of the copy of the NLR, the latter differ from it with the absence of some clerics’ testimonies. As to the treatise of Neophytus, it was previously known only by its French translation made in the beginning of the 18th century AD from the manuscript kept now in the NLR. The comparison of the contents of both treatises in consideration of their division into sections is drawn. Besides that, the composition of the witnesses, who signed each of those treatises, is thoroughly analyzed. At the end of the article the certification records of these documents compiled in Middle French by the Ambassodor of France in Constantinople Charles Fran?ois Olier Marquis de Nointel as well as by its Consul I Sayda Baltazard de Bonnecorse. The author formulates a hypothesis that these treatises were ordered and delivered to France within the framework of activities aimed at preparing the abolition of the ?dit de Nantes.
Antiochian Patriarchate, Patriarch Macarius III, Patriarch Neophytus, Anti-Calvinist polemics, documents from the collection of Pierre P. Doubrovski, relations of France with Oriental Christians, Ambassador Charles Fran?ois Olier de Nointel, Consul Baltazard de Bonnecorse, abolition of the ?dit de Nantes
  1. Nasrallah J. (1979) Histoire du mouvement littéraire dans l’église melchite du Ve au XXe siècle. Louvain; Paris, vol. 4: Période ottomane, 1516–1900, t. 1: 1516–1724.
  2. Panchenko K. A. (2012) Blizhnevostochnoe pravoslavie pod osmanskim vladychestvom: Pervye tri stoletiia, 1516–1831 [The Middle Eastern Greek Orthodox community under the Ottoman dominion. The first three centuries. 1516–1831]. Moscow (in Russian).
  3. Troupeau G. (1972) Catalogue des manuscrits arabes [de la Bibliothèque nationale]. Paris, pt. 1: Manuscrits chrétiens, t. 1: Nos 1–323.
  4. Vasil’eva O. V. (2020) Pis′mennye pamiatniki Vostoka v Rossiiskoi natsional’noi biblioteke: Istoriia formirovaniia fonda, 1795–1850 [Written monuments of the East in the National Library of Russia. The history of making the collection, 1795–1850]. St. Petersburg (in Russian).
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Frantsouzoff Serge
Academic Degree: Doctor of Sciences* in History;
Academic Rank: Associate Professor;
Place of work: Institute of Oriental Manuscripts, Russian Academy of Sciences; 18 Dvortsovaya nab., St. Petersburg, 191186, Russian Federation;
ORCID: 0000-0003-3945-8898;
Email: serge.frantsouzoff@yahoo.fr. *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.
Рогожина А. А. Заклинание или молитва? Магические сборники в армянской христианской традиции: проблемы содержания и интерпретации // Вестник ПСТГУ. Серия III: Филология. 2021. Вып. 69. С. 87-105. DOI: 10.15382/sturIII202169.87-105
This paper discusses the main types of magical miscellanies in the Armenian manuscript culture, their contents, evolution, and interpretation in the Armenian Christian tradition and in the scholarship of the 20th-21st centuries. Despite the canonical and theological ‘war against magic’ witnessed in various medieval sources from the fifth century onwards, the extermination of magical practices amongst Armenian Christians did not really take place as is witnessed by a very large number of manuscripts that might be called ‘written amulets’ or ‘magical miscellanies’, two highly popular and resilient types of text compilations. Hand-written amulets, hmayils, in the form of highly decorated and illuminated scrolls, designed for private use and travel, came into use in the fifteenth century. They contained prayers, Gospel readings, images of saints and depictions of Bible stories, and sometimes, also magical formulas and signs to ward off evil eye and demons. The other type of miscellanies, axtarq or Kiprianos, usually in the form of a codex, contained astrological treatises and tables, mixed with excerpts from the Gospels, prayers, spells, and images of demons. Judging by the contents and accompanying images in both types one might suggest that Armenian Church turned (a more or less) blind eye on the scrolls production due to their relative acceptability for a Christian, while the second type was seen as continuation of an ancient astrological tradition connected with the Greco-Roman inheritance in the Armenian culture.
magic, Armenia, handwritten amulets, axtarq, Kiprianos, magical miscellany, manuscripts, astrology, characteres, Hovhannes Mandakuni
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Rogozhina Anna
Academic Degree: PhD in Philosophy;
Place of work: National Research University “Higher School of Economics”; 21/4 Staraia Basmannaia, Moscow 119017, Russian Federation;
ORCID: 0000-0003-4311-5257;
Email: anrogozh@gmail.com.
Пашков П. А. Представления о критериях Вселенского Собора в Византии в первой половине XV в. и концепция пентархии // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2022. Вып. 106. С. 25-43. DOI: 10.15382/sturII2022106.25-43
This article examines the views of Byzantine theologians and church leaders of the 1st half of the 15th century on the criteria for an Ecumenical Council in connection with the controversy about the Union of Florence. The consideration also includes the ecclesiological tradition of the previous century, reflected in the documents of negotiations with Rome on church union and anti-Latin writings of Archbishop Nilus Cabasilas. It also briefly examines the results of Byzantine theological development, formulated in the first decades of Ottoman rule. The author shows that Orthodox theologians of the late Byzantine period, following a tradition dating back to the 1st millennium, did indeed recognize (contrary to popular beliefs) the existence of strict formal canonical criteria for the Ecumenical Council, which were defined in their eyes by the concept of the «Pentarchy» of the ancient Patriarchs: Council could be considered Ecumenical if it was recepted by representatives of the Churches of Rome, Constantinople, Alexandria, Antioch and Jerusalem. At the same time, other local Churches were assigned a secondary role. The significance of individual bishops was completely leveled out; the subject of church activity was the Patriarchy. This system of ecclesiological concepts by the 15th century already to some extent did not meet the requirements of reality; nevertheless, thanks to its collegial character, it gave the Orthodox Church the means to overcome the crisis caused by the Union of Florence. The rejection of those teachings of the Roman Church, in which it deviated from Orthodox dogma, on the part of the patriarchs of Alexandria, Antioch and Jerusalem, their rejection of the union (confirmed, among other things, conciliarly in Jerusalem in 1443) and the support of its opponents in the Patriarchate of Constantinople played in this process defining role. Due to this, the Council of Ferrara-Florence could not be considered Ecumenical from the point of view of the Byzantine tradition. At the same time, the development of ecclesiological thought in the 15th century. strengthened Orthodox theologians in the conviction that an Ecumenical Council was possible without the participation of Rome. The «Pentarchy» thus passed into the «Tetrarchy».
Greek-Latin polemics, Council of Ferrara-Florence, Ecumenical Councils, ecclesiology, Pentarchy, church union, patriarchs
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Paskov Petr
Student status: Graduate student;
Student status: Graduate student;
Place of study: St. Tikhon’s Orthodox Univercity for Humanities;
ORCID: 0000-0002-5056-5267;
Email: petrpashkov@mail.ru.
Грунюшкина Д. А. Российская (Псевдо-) Амвросиана в переводческих традициях Синодального периода // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2022. Вып. 107. С. 48-63. DOI: 10.15382/sturII2022107.48-63
The article studies the history of works signed by the name of St. Ambrose of Milan which was translated into Church Slavonic and Russian. The tradition of translations of the Bishop of Mediolanum is very young and heterogeneous. The first translations have been appeared sporadically only in the second half of the 18th century, and they were not systematic. The chronological framework of the article is due to the fact that the main body of the theological, homiletic and moral-ascetic heritage of the St. Ambrose was translated and published precisely in the Synodal period. Later, some early translations have been reprinted again and again or taken as a basis for adapting texts into modern language. Thanks to the educational activities of the St. Petersburg and the Kiev Theological Academies, which began to translate regularly and print the texts of the Holy Fathers, the number of publications from the authentic texts of the saint, as well as The pseudo-Ambrose's “Words”, increased noticeably. Many translations were published in the journals “Christian Reading”, “Sunday Reading”, “A Guide for Rural Shepherds”, which contributed to the spread of the patristic heritage outside the walls of religious educational institutions. In the article we reconstruct, if possible, the names of the translators and establish the source of original Latin texts, due to misattribution of many writings published under the name of St. Ambrose. The results are expected to contribute to clarify and to supply bibliographic lists, as well as to prepare a complete annotated catalog of editions of St. Ambrose of Milan in Russian and Church Slavonic.
St. Ambrose of Milan, Pseudo-Ambrose, Maximus of Turin, Russian translations of Latin patristic writings, translations projects of Theological Academies, archpriest Ioann Kharlamov
  1. Anonym (2015) “Podgurskii David Aleksandrovich”, in Biograficheskii slovar’ vypusknikov Kievskoi dukhovnoi akademii 1819–1920-e gg. [Biographic dictionary of graduates of Kiev Theological Academy, 1819–1920]. Kiev, vol. 2, pp. 533–534 (in Russian).
  2. Golovnina N. (2016) “Rossiiskaia psevdo-Avgustiniana v kontekste perevodcheskoi deiatel′nosti XVIII veka” [Russian Pseudo-Augustiana in the context of translations of the 18th century]. Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2016, vol. 5 (72), pp. 58–74 (in Russian).
  3. Kalugin V. (2002) “õKniga sviatogo Avgustina″ v russkoi pis′mennosti XVI–XIX vv.” [The Book of St. Augustine in the Russian literature of the 16th — 19th centuries]. In Lingvisticheskoe istochnikovedenie i istoriia russkogo iazyka [Linguistic source criticism and the history of the Russian language]. Moscow, pp. 108–163 (in Russian).
  4. Karpuk D. (2011) “Periodicheskie izdaniia Sankt-Peterburgskoi dukhovnoi akademii (1821– 1917): k 190-letiiu zhurnala õKhristianskoe chtenie″” [Periodicals of St. Petersburg Theological Academy (1821–1917): the 190th anniversary of the journal Christian Reading]. Khristianskoe chtenie, 2011, vol. 6 (41), pp. 41–89 (in Russian).
  5. Tiulenev V. (2016) “Maksim Turinskii: propovednik i ego pastva” [Maximus of Turin: the preacher and his congregation]. Vestnik Nizhegorodskogo universiteta im. N.I. Lobachevskogo, 2016, vol. 1, pp. 82–88 (in Russian).
Gruniushkina Daria
Student status: Master's Degree Student;
Academic Rank: Professor;
Place of study: St. Tikhon’s Orthodox University for the Humanities; Moscow, Russia;
Post: no;
ORCID: https://orcid.org/ 0000-0003-1742-9738;
Email: d.grunyushkina@gmail.com.
Родионов О. А. Афонское греческое Житие преподобного Антония Печерского // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2022. Вып. 107. С. 113-133. DOI: 10.15382/sturII2022107.113-133
The article introduces into scholarly circulation the Greek text of the handwritten Life of Anthony of the Caves, which has recently come to the attention of researchers and is preserved in the archives of Athos hardly available until recently. For the first time, a critical edition of the Greek text of the Life is being published, the translation of which was carried out recently and published in the 2018 Kapterevskie Chteniya paper collection. We consider six known copies of a newly discovered monument of Greek Athos literature – the approximately thousand-page “Athoniad” by Jacob Neasketiotes, through which the Life has come down to us. The appendix to the article contains the first critical edition of the Greek text of the Life. The article also discusses the obvious sources of the Greek text, from the Tale of Bygone Years and the Kiev Caves Patericon to the Greek hagiographic collections of the 18th and the 19th centuries. Another interesting question is the connection of the work of the Athonite monk, author and copyist Jacob Neasketiotes with Russian matter, which could be explained by his stay while working on the “Athoniad” in the Russian monastery of St. Panteleimon on Athos and communication with the confessor of the Rossikon Fr. Jerome (Solomentsov). This also explains the presence of several codices with the Lives of Theodosius of the Caves, Mitrofan of Voronezh, and other texts related to Russia in the collection of manuscripts of St. Panteleimon Monastery. The original versions of the “Athoniad”, apparently, strongly depended on the historiographical works of another famous Athonite erudite, Theodoretos Lauriotes, who was a relative of Jacob Neasketiotes.
Lives of the Saints, St. Anthony of the Caves, Jacob Neasketiotes, “Athoniad”, greek copies, Athos, manuscript tradition
  1. Artamonov Iu. (2014) “Antonii Pecherskii” [Anthony of Kiev], in Drevniaia Rus′ v srednevekovom mire [Ancient Rus′ in the mediaeval world]. Moscow, pp. 31–32 (in Russian).
  2. Artamonov Iu. (2003) “Zhizn’ i podvigi prp. Antoniia Pecherskogo: fakty i vymysly” [Life and deeds of St. Anthony of Kiev: facts and fiction], in Ot Drevnei Rusi k Rossii Novogo vremeni [From Ancient Rus′ to New-Time Russia]. Moscow, pp. 379–395 (in Russian).
  3. Bibikov M. (2016) “Afonskaia istoriografi cheskaia traditsiia o nachale russkogo monashestva: “Afoniada” (1848–1865) Iakova Neaskitiota” [Athonite historiographic tradition of the beginning of Russian monkhood], in Kapterevskie chteniia: sbornik statei [Kapterevskie readings: collection of articles]. Vol. 14: Afon v istorii i kul’ture Khristianskogo Vostoka i Rossii [Athos in the history and culture of Christian East and Russia]. Moscow, pp. 146–168 (in Russian).
  4. Bibikov M. (2018) “Zhitie Antoniia Pecherskogo v grecheskoi traditsii” [The Life of Anthony of Kiev in the Greek tradition], in N. Chesnokova (ed.) Kapterevskie chteniia: sbornik statei [Kapterevskie readings: collection of articles]. Vol. 16, Moscow, pp. 11–34 (in Russian).
  5. Bibikov M. (2019) “Neizvestnoe grecheskoe zhitie Feodosiia Pecherskogo v afonskoi rukopisi Iakova Neaskitiota” [Unknown Greek Life of Theodosius of Kiev in the Athonite MS. by Jacob Neaskitiot], in N. Chesnokova (ed.) Kapterevskie chteniia: sbornik statei [Kapterevskie readings: collection of articles]. Vol. 17, Moscow, pp. 7–27 (in Russian).
  6. Bibikov M. (2019) “õSlavianskii sbornik″ v grecheskoi afonskoi knizhnosti” [“Slavonic collection” in the Greek Athonite booklore]. Istoriia, 2019, vol. 10/3 (77) (in Russian; available at https://history.jes.su/s207987840004683-0-1/, accessed 22.06.2022).
  7. Bibikov M. (2021) “K rekonstruktsii russkogo prototipa grecheskogo Zhitiia Mitrofana Voronezhskogo” [Towards the reconstruction of the prototype of the Greek Life of Mitrofan of Voronexh]. Istoriia. 2021, vol. 12/5 (103) (in Russian; available at https://history.jes.su/s207987840015638-0-1/, accessed 22.06.2022).
  8. Bibikov M., Rodionov O. (2021) “Grecheskii afonskii tekst Zhitiia Mitrofana Voronezhskogo” [Greek Athonite text of the Life of Mitrofa of Voronezh], in N. Chesnokova (ed.) Kapterevskie chteniia: sbornik statei [Kapterevskie readings: collection of articles]. Vol. 19, Moscow, pp. 153–185 (in Russian).
  9. Bibikov M., Rodionov O., Chesnokova N. (2015) Vizantiiskie traditsii i slavianskie teksty postvizantiiskogo perioda [Byzantine traditions and Slavonic texts of the post-Byzantine period]. Moscow (in Russian).
  10. Kavskokalivitis P. (monk) (2012) O monakhos Iakovos Neaskitiotis ke to imnagialogiko tu ergo yia ti Theotoko ke tus agiorites osiomartires. Didaktoriki diatrivi. Thessaloniki (in Greek).
  11. Kontouma V. (2013–2014) “Un hésychaste au XIXe siècle Jacque de Néa Skète et sa Confession orthodoxe (1834)”. Annuaire de l’Ecole pratique des hautes études, Sect. Des sciences rélig, 2015, vol. 122 (2013–2014), pp. 288–298.
  12. Lamberz E. (2006) Katalog der griechischen Handschriften des Athoskloster Vatopedi, I. Thessaloniki.
  13. Nazarenko A., Turilov A. (2001) “Antonii” [Anthony], in Pravoslavnaia entsiklopediia [Orthodox encyclopaedia], vol. 2, Moscow, pp. 602–603 (in Russian).
  14. Petr (Pigol′, hegumen) (2009) “Ieronim (Solomentsov)”, in Pravoslavnaia entsiklopediia [Orthodox encyclopaedia], vol. 21, Moscow, pp. 319–323 (in Russian).
Rodionov Oleg
Academic Degree: Candidate of Sciences* in History;
Academic Rank: Senior Research Fellow;
ORCID: 0000-0002-9442-9937;
Email: orodionov@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.
Филиппов Б. А. Как разрушалось господство "научного атеизма" в советском обществоведении (1960–1980-е гг.) // Вестник ПСТГУ. Серия I: Богословие. Философия. 2022. Вып. 104. С. 107-122. DOI: 10.15382/sturI2022104.107-122
As an integral part of Marxism-Leninism, scientific atheism was being protected fromcriticism with the help of an information blockade. Teaching its basics (from 1959) in higher education institutions formed such a theoretical attitude to religion, which practically excluded from the socio-cultural and scientific space any full-fledged knowledge about religion, religious institutions, religious figures and thinkers. But if atheism in the USSR was planted using the full power of ideological services and the entire system of higher education of the country, then resistance to it was an individual matter. And it remained so throughout the entire Soviet period. Realizing the negative attitude of society towards the anti-religious and anti-church campaigns, Soviet leaders stopped to destruct churches. Shortly after the fall of N. Khrushchev, the All-Russian Society for the Protection of Historical and Cultural Monuments (VOOPiK) was created, which began to be legal opposition to anti-church policy. Since the late 60s , religious samizdat has begun to develop. Our article is devoted to two special cases from the history of destruction in the scientific space of the information blockade on religious and ecclesiastical matters. This blockade breakthrough was carried out by employees of two major Soviet ideological institutes: the editorial office of the Philosophical Encyclopedia and the Institute of Scientific Information on Social Sciences of the USSR Academy of Sciences (INION of the USSR Academy of Sciences). Preparation of The Philosophical Encyclopedia started during the years of the anti-religious and anti-church campaign. It seemed that the situation itself excluded any resistance to the ideological policy of the CPSU. But it was in this edition that the young philosophers, led by Renata Galtseva, with their articles on Russian religious philosophy, dealt a tangible blow to the monopoly of scientific atheism. The second blow was inflicted by INION employees with their abstract collections. They managed to show what role religion and churches have played and continue to play in people's lives, in socialist countries including. The author was a contemporary, and in some cases a participant in the events described in the article.
scientific atheism, information blockade, individual resistance, Philosophical Encyclopedia, Institute of Scientific Information, abstract collections, "samizdat", religious revival.s
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  13. Krupinin A. (2009) “Interv′iu s vdovoi akademika Sergeia Sergeevicha Averintseva — Natal′ei P. Averintsevoi” [Interview with N. Averintseva, widow of Sergey Averintsev], in Vospominaniia ob Averintseve [Memories about Averintsev], available at https://bookscafe.net/book/averincev_sergey-vospominaniya_ob_averinceve_sbornik-183948.html (accessed 07.10.2020; in Russian).
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  15. (1981) O religii i cerkvi. Sb. vyskazyvanij klassikov marksizma-leninizma, dokumentov KPSS i Sov. gosudarstva [On Religion and Church. Collection of Quotes from Classics of Marxism- Leninism, Documents of CPSU and Soviet State]. Мoscow (in Russian).
  16. Plugin V. (1974) Mirovozzrenie Andreia Rubleva (Nekotorye problemy). Drevnerusskaia zhyvopis′ kak istoricheskii istochnik [Andrei Rublev’s worldview (several issues). Old Russian paintings as a historical source]. Moscow (in Russian).
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  19. Smolkin V. (2021) A Sacred Space Is Never Empty: A History of Soviet Atheism. Moscow (Russian translation).
  20. Staszewski M. (1976) Państwo a związki wyznaniowe w europejskich krajach socjalistycznych [State and religious unions in European Socialist countries]. Warsaw.
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Filippov Boris
Academic Degree: Candidate of Sciences* in History;
Place of work: St. Tikhon’s Orthodox University for Humanities; 23B Novokuznetskaia Str., Moscow 115184, Russian Federation;
Post: professor;
ORCID: 0000-0001-8250-3688;
Email: boris-philipov@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.
In memory of Renata Galtseva