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Зимина Н. П. К вопросу об иоаннитском движении в Русской Православной Церкви и возникновении в конце 1920-х гг. катакомбного течения "архиепископа" Агафангела (Садовскова) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2010. Вып. 4 (37). С. 28-54.
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St. John of Kronstadt, "knights", Bishop Andrew (Ukhtomsky), Bishop job (Afanasiev), Bishop Agafangel (Sadowska), catacomb movement
Давыдов И. П. От иконописи — к иконике (критический анализ эпистемы православной иконологии) // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 2 (40). С. 49-58.
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This article analyses the meaning ofvarious terms: eikonika, iconology, iconography, the philosophy of the icon, the theology of the icon, as well as the terms ierotopia and ierotopika. It concludes by establishing a hierarchy of disciplines relating to the study of the icon by referring to various meta-theoretical and inter-disciplinary levels of research and by assigning a place in the hierarchy of scientific disciplines to Orthodox iconology.
ORTHODOX ICON, ICONIC SIGN, PHILOSOPHY OF THE ICON, THEOLOGY OF THE ICON, SCIENCE OF ICONS, ICONOGRAPHY, ICONOLOGY, IKONIKA, IEROTOPIA, IEROTOPIKA
Давыдов И. П. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 2 (40). С. 148-151. — Rev. op.: Мюррей М., Рей М. Введение в философию религии. М.: ББИ, 2010 (Богословие и наука). 410 с.
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Бурмистров К. Ю., Козырев А. П. Письмо прот. Сергия Булгакова иеромонаху Афанасию (Петрову) / Подготовка текста, примечания К.Ю. Бурмистров, А.П. Козырев // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 6 (44). С. 71-78.
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The text of the Letter of Fr. S. Bulgakov to Hieromonk Afanasy (Petrov) is first published from the original manuscript. It was written at the height of the famous «dispute on Sophia». The Bulgakov’s understanding of the sense of his own way of theology is discussed as well as his attitude to existent events and their main participants. The text is supplied with the substantial introduction which specifies the context and circumstances of its appearance, and gives detailed commentary to personalia and main problems related to it.
S. N. BULGAKOV, HIEROMONK AFANASY (PETROV), V, LOSSKY, G. FLOROVSKY, «PARIS SCHOOL OF THEOLOGY», SOPHI OLOGY, SYNOD OF BISHOPS OF THE RUSSIAN CHURCH ABROAD IN THE TOWN OF SREMSKI KARLOVCI, «GREAT TRILOGY»
Burmistrov Konstantin
Kozyrev Aleksei
Давыдов И. П. Философия? Религии? // Вестник ПСТГУ. Серия I: Богословие. Философия. 2012. Вып. 6 (44). С. 123-128. — Rev. op.: Философия религии: альманах 2006—2007 / В. К. Шохин, отв. ред. Наука, 2007; Философия религии: Альманах 2008—2009 / В. К. Шохин, отв. ред. Языки славянских культур, 2010; Философия религии: Альманах 2010—2011 / В. К. Шохи
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Давыдов И. П. Сравнительно-функциональный анализ мифа и ритуала как составляющих частей мифоритуального религиозного комплекса // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 1 (45). С. 39-56.
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The author treats the problem of ritual studies as relevant to the study of religion. Mytho-ritual is a relatively new concept, unfamiliar to many specialists. The author tries to define this concept, trace its origin and essential characteristics, and finally, on the basis of all this, posit a link uniting myth and ritual. Importance is given to the functional analysis of ritual, highlighting the essential role of ritual and rite. The theories of the Bielefeld and Moscow schools, the theory of V. N. Toporov regarding religious ritual, and those regarding ritual and rite proposed by A. K. Baiburin and K. S. Saringulyan are examined. The author then proceeds to an analysis of the functions of myth and examines the theories of M. Eliade and the Cambridge School. Finally the author compares the various functions of myth and ritual and fi nds that the number of actual functions of myth proposed by Russian and foreign experts, sociologists, ethnologists and folklorists, is rather small and closer in number to that of the functions of religion rather than of ritual. The author enumerates 36 functions of ritual as compared to only 12 functions of myth and 24 functions of religion.
religion, mytho-ritual, functions of myth, functions of ritual, ritual studies, sociology of religion, ethno-linguistics, functional analysis, comparative analysis
1. Bajburin A. K. Ritual v tradicionnoj culture. Strukturno-semanticheskij analiz vostochnoslavjanskih obrjadov (Ritual in the traditional Culture. Structural-semantical analysis of the East-Slavic Rites). Saint Petersburg, 1993.
2. Bajburin A. K. Zhilishhe v obrjadah i predstavlenijah vostochnyh slavjan (Dwelling in the Rites and Ideas of the Eastern Slavs). Мoscow, 2005.
3. Bascom W. 1957. The Myth-Ritual Theory. Journal of American Folklore, no. 70. pp. 103-114.
4. Belova O. V. Jetnokul’turnye stereotipy v slavjanskoj narodnoj tradicii (Ethnocultural Stereotypes in the Slavic folk Tradition). Мoscow, 2005.
5. Civ’jan T. V. Lingvisticheskie osnovy balkanskoj modeli mira (Linguistic Bases of the Balkan world Model). Мoscow, 1990.
6. Civ’jan T. V. Model’ mira i ee lingvisticheskie osnovy (World Model and its linguistic Bases). Мoscow, 2006.
7. Coraev Z. U. Mifi cheskij smysl i social’nyj kod (Mythical Sense and social Code). Saint Petersburg, 2007.
8. Davydov I. P. 1998. Obrjady religioznye. Prazdniki hristianskie (Religious ceremonies. Christian Holidays). Jablokov I. N. (ed.) Religiovedenie. Мoscow, 1998, pp. 430-431, 444-448.
9. Davydov I. P. 2012. Filosofija v sovremennom mire: dialog mirovozzrenij: Materialy VI Rossijskogo filosofskogo kongressa (Nizhnij Novgorod, 27–30 ijunja 2012 g.). N. Novgorod, 2012, no. 3, pp. 310-311.
10. Fontenrouz D. Obrjadovaja teorija mifa (Ritual Theory of the Myth). Saint Petersburg, 2003, pp. 123-125.
11. Golos i ritual. Materialy konferencii (maj 1995 g.) (Voice and Ritual. Material of the Conference on May 1995). Мoscow, 1995.
12. H’juman S. Obrjadovaja teorij a mifa (Ritual Theory of the Myth). Saint Petersburg, 2003, pp. 177-197.
13. Hrenov N. A. (ed.) Mif i hudozhestvennoe soznanie XX veka (Myth and artistic Awareness in XX c.). Мoscow, 2011.
14. Jeliade M. Aspekty mifa (Aspects of the Myth). Мoscow, 1996.
15. Jeliade M. Mify. Snovidenija. Misterii (Myths. Dreams. Mysteries). Мoscow, 1996.
16. Klakhon K. Obrjadovaja teorij a mifa (Ritual Theory of the Myth). Saint Petersburg, 2003, p. 165.
17. Kobzev A. I., Torchinov E. A. 1994. Titarenko M. L. (ed.) Kitajskaja filosofija (Chinese Philosophy). Мoscow,1994 , pp. 166-169.
18. Konrad L. Agressija (tak nazyvaemoe “zlo”) (Aggression (so-called “evil”)). Мoscow, 2001.
19. Kravchenko A. I. (ed.) Kul’tura i kul’turologij a: Slovar’ (Culture and Culturology: Glossary). Мoscow, 2003.
20. Kun czy. 1972. Lun' juj (The Analects). Drevnekitajskaja filosofi ja. Мoscow, 1972, no. 1, p. 143.
21. Lapteva L. P. Istorij a slavjanovedenij a v Rossii v XIX veke (History of the Slavic Studies in XIX c. Russia). Мoscow, 2005.
22. Levkievskaja E. E. Slavjanskij obereg. Semantika i struktura (Slavic Amulet. Semantics and Structure). Мoscow, 2002.
24. Malinovskij B. Magija, nauka i religija (Magics, Science and Religion). Мoscow, 1998, p. 281.
25. Meletinskij E. M. Paleoaziatskij mifologicheskij jepos. Cikl vorona (Paleo-Asian Mythological Epos. The Cicle of the Raven). Мoscow, 1979.
26. Meletinskij E. M. Pojetika mifa (Poethics of the Myth). Мoscow, 19952.
27. Merdok D. P. Social’naja struktura (Social Structure). Мoscow, 2003
28. Mirecki P., Meyer M. (eds.) Magic and Ritual in the Ancient World. Leiden, 2002.
29. Monter E. W. Ritual, Myth and Magic in Early Modern Europe. Brighton, 1984.
30. Monter U. Ritual, mif i magij a v Evrope rannego Novogo vremeni (Ritual, Myth and Magic in Early Modern Europe). Мoscow, 2003.
31. Novik E. S. Obrjad i fol’klor v sibirskom shamanizme: Opyt sopostavlenij a struktur (Rite and Folklore in the Siberian Shamanism: Experince of the Comparison of Structures). Мoscow, 2004.
32. Osipova O. V. Drevnegrechesko-russkij i latinsko-russkij slovari osnovnyh terminov religiovedenija (Old Greek-Russian and Latin-Russian Dictionaries of the basic Terms of religious Studies). Мoscow, 2007.
33. Radin P. Trikster. Issledovanie mifov severoamerikanskih indejcev s kommentarij ami K. G. Junga i K. K. Keren’i (Trickster. Study of the Myths of the North-American Indians with the Commentaries of K. Jung and K. Kerenyi). Saint Petersburg, 1999.
34. Rozhdenie rebenka v obychajah i obrjadah. Strany zarubezhnoj Evropy (The Birth of the Child in Customs and Rites in Europe). Мoscow, 1997.
35. Salamone F. A. (ed.) Encyclopedia of religious rites, rituals, and festivals. New York, 2004.
36. Sedakova O. A. Pojetika obrjada. Pogrebal’naja obrjadnost’ vostochnyh i juzhnyh slavjan (Poethics of the Rite. Funeral Rites of the Eastern and South Slavs). Мoscow, 2004.
37. Shaub I. Ju. Mif, kul’t, ritual v Severnom Prichernomor’e (VII–IV vv. do n. je.) (Myth, Cult, Ritual in the North Black Sea Region (VII-IV cc B. C.)). Saint Petersburg, 2007
38. Shhepanskaja T. B. Kul’tura dorogi v russkoj miforitual’noj tradicii XIX-XX vv. (Culture of the Road in Russian mythic-ritual Tradition of XIX-XX c.) Мoscow, 2003.
39. Shinkarenko V. D. Nejrotipologij a kul’tury (Neurotypology of the Culture). Мoscow, 2005.
40. Shinkarenko V. D. Smyslovaja struktura sociokul’turnogo prostranstva: Igra, ritual, magija (Sense Structure of social-cultural Field. Play, Ritual, Magic). Мoscow, 2005.
41. Shinkarenko V. D. Smyslovaja struktura sociokul’turnogo prostranstva: Mif i skazka (Sense Structure of social-cultural Field. Myth and Tale). М., 2005.
42. Shvedova N. Ju. (ed.) Tolkovyj slovar’, sistematizirovannyj po klassam slov i znachenij (Glossary systematized on classes of the Words and Senses). Мoscow, 2003.
43. Sreznevskij I. I. Materialy dlja slovarja drevnerusskogo jazyka (Materials for the Old-Russian Dictionary). Мoscow, 2003.
44. Stepanov Ju. S. Konstanty: Slovar’ russkoj kul’tury (Constants: Glossary of the Russian Culture). Мoscow, 20012.
45. Tinbergen N. Social’noe povedenie zhivotnyh (Social Behavior of the Animals). Мoscow, 1993.
46. Tolkien Dzh. R. R. Hobbit, ili Tuda i Obratno. Prikljuchenij a Toma Bombadila i drugie istorii (The Hobbit or There and Back Again). Saint Petersburg, 2004.
47. Tolstaja S. M. (ed.) Jazyk kul’tury: Semantika i grammatika. K 80-letij u so dnja rozhdenij a akademika Nikity Il’icha Tolstogo (1923-1996) (Language of the Culture: Semantics and Grammatics. To Eightieth Birthday of N. I. Tolstoi). Мoscow, 2004.
48. Tolstaja S. M. (ed.) Jetnolingvisticheskij slovar’ (Ethnolinguistic Dictionary). Мoscow, 1995- 2012.
49. Tolstoj N. I. (ed.) Slavjanskij i balkanskij fol’klor: Verovanija. Tekst. Ritual (Slavic and Balkan Folklore: Beliefs. Text, Ritual). Мoscow, 1994.
50. Toporkov A. L. Teorij a mifa v russkoj filologicheskoj nauke XIX veka (Theory of the Myth in XIX c. Russian Philological Science). Мoscow, 1997.
51. Toporov V. N. 1988. Arhaicheskij ritual v fol’klornyh i ranneliteraturnyh pamjatnikah (Archaic Ritual in the folk and early literatury Monuments). Мoscow, 1988, pp. 51-52.
52. Toporov V. N. Issledovanij a po jetimologii i semantike (Studies on Etymology and Semantics). Мoscow, 2004.
53. Toporova T. V. Semanticheskaja struktura drevnegermanskoj modeli mira (Semantic Structure of the Old-German world Model). Мoscow, 1994.
54. Uspenskij L. Vopros ikonostasa (Question of the Iconostasis). Мoscow, 1992.
55. Vinogradova L. N. Narodnaja demonologij a i mifo-ritual’naja tradicij a slavjan (Folk Demonology and mythic-ritual Tradition of the Slavs). Мoscow, 2000.
56. Watts W. A. Myth and Ritual in Christianity. Boston, 1953.
57. Zabijako A. P. Kategorij a svjatosti. Sravnitel’noe issledovanie lingvoreligioznyh tradicij (Category of the sanctity. Comparative Survey of linguistic-religious Traditions). Мoscow, 1998.
58. Zagovornyj tekst: Genezis i struktura (Magic text: Origins and Structure). Мoscow, 2005.
Соловьев А. П. Источники для исследования философии архиепископа Никанора (Бровковича) // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 2 (46). С. 88-102.
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This article is an attempt to analyze and classify the sources for the study of the philosophy of Archbishop Nikanor (Brovkovich) (1826-1890). Archbishop Nikanor is little known as a philosopher, in spite of the fact that he was the author of one of the first Russian philosophical systems. This is unfortunately due to the diffi culties involved with accessing the works of Nikanor as well as to the fact that the texts themselves are very obscure and complicated. Thus it falls to the author of this article to provide an analysis of the content of the archive of Nikanor, to fix the date of the writing of certain of his more important philosophical texts, to reveal the existence of unpublished texts, to explore the meaning of Nikanor’s theological works and teachings, as well as to reconstruct his biographical material. The article is based on a scrupulous analysis of all available archival material as well as on a painstaking selection of published books from hard to access sources.The author of the article sets out to evaluate the philosophical output of nikanor comparing it with that of his contemporaries as well as with the work of later philosophers. He underscores the problems connected with research on Nikanor especially those stemming from the lack of accessibility of his work. Special attention is given to the most important source for students of his philosophy — Nikanor’s personal archive conserved in Odessa. The author concludes that it is without a doubt necessary to close the gap in Russian philosophy by restoring Nikanor, one of its brightest fi gures, to his rightful place in its history.
Archbishop Nikanor (Brovkovich), Positivistic Philosophy and Super- Sensible Being, Archival Fund of Archbishop Nikanor
1. Zen’kovskij V. V., prot. Istorija russkoj filosofii (History of Russian Philosophy). Rostov-on- Don, 1999
2. Nikanor (Brovkovich), arhiep. Pozitivnaja filosofija i sverhchuvstvennoe bytie (Positive Philosophy and extrasensory Being). Saint Petersburg, 1876
3. Solov’ev V. S. Polnoe sobranie sochinenij i pisem (Coplete Works and Letters). Мoscow, 2000.
4. Solov’ev A. P. 2012. Metodologicheskij seminar BAGSU pri Prezidente RB: Sbornik materialov, no. 1.
5. Kolubovskij Ja. N. 1891. Materialy dlja istorii filosofii v Rossii. X. Arhiepiskop Nikanor (Materials for the History of Philosophy in Russia). Voprosy filosofii i psihologii, no. 4, pp. 122– 133.
6. Nikanor (Brovkovich), arhim. Razbor rimskogo uchenija o vidimom (papskom) glavenstve v cerkvi, sdelannyj na osnovanii Svjashhennogo Pisanija i Predanija pervyh vekov hristianstva do I vselenskogo sobora (Analysis of Roman-Catholic Doctrine of papal Primacy in the Church, made on the ground of Holy Scripture and Holy Tradition in the first Centuries of Christianity before fi rst Ecumenical Council). Kazan, 1871.
7. Znamenskij P. V. Istorija Kazanskoj Duhovnoj Akademii za pervyj (doreformacionnyj) period ee sushhestvovanija (1842–1870 gody) (History of Kazan Seminary in the first Period (before the Reform) of its Exostence (1842–1870)). Kazan, 1892
8. Zefirov E. A. 1893. Moi vospominanija o preosvjashhennom Nikanore za vremja ego rebyvanija na Ufimskoj kafedre (1877–1884) (My Memories about Archbishop Nikanor during my stay on Cathedra of Ufa (1877–1884)). Strannik, no. 2.8, pp. 450–467; no. 3, pp. 112–138; 304–320; 507–524; 717–725.
9. Jurkevich M., svjashh. Iz dnevnika prihodskogo pastyrja. Cerkovnaja disciplina, tipikon i ustavnost’ (From parish Priest’s Diary. Church Discipline, Typicon and ustavnost’). Saint Petersburg, 1901
10. Nikanor (Brovkovich), arhiep. Biograficheskie materialy (Biographical Materials). Odessa, 1900
11. Nikanor (Brovkovich), arhiep. 1908. Moja hirotonija (My Chirotony). Russkij arhiv, no 2, pp. 145–248.
12. Nikanor (Brovkovich), arhiep. 1886. Napravlenie i znachenie filosofii Nikolaja Grota (Tendency and Meaning of N. Grot’s Philosophy). Pravoslavnoe obozrenie, no. 10, pp. 271–320.
13. Grot N. Ja. 1886. O napravlenii i zadachah moej filosofii. Po povodu stat'i arhiepiskopa Nikanora (On the Tendency and Meaning of my Philosophy. Concerning the Article of Archbishop Nicanor). Pravoslavnoe obozrenie, no. 12, pp. 792–809.
14. Nikol’skij A. A. 1901. Filosofskie vozzrenija Nikanora (Brovkovicha), arhiepiskopa Hersonskogo (Philosophical views of Nicanor ( Brovkovich ), Archbishop of Kherson). Vera i razum, no. 16, 17, 19, 20.
15. Nikanor (Brovkovich), arhiep. Minuvshaja zhizn’. Iz byta belogo i monashestvujushhego duhovenstva vtoroj poloviny XIX-go veka (Past Life. From everyday Life of secular and regular Clergy in the second half of XIX century). Odessa, 1913.

Сажин Д. П. Атеизм в теории и практике советской школы 1950–1960-х гг. (на примере Горьковской области) // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 3 (47). С. 112-124.
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This article deals with one of the most important themes of the history of the Soviet school — atheism in theory and practise in general education. This article examines the problem from the perspective of atheism as one of the fundamental and indispensable requirements of the Soviet school system and views Soviet atheistic formation as a sum total of several practical activities which were intended to lead to the formation of the new man, especially during the period from 1950-1960. Various elements went into the making of this ideological complex: elements of education with obligatory content which were inserted into the school curriculum as well as ideological formation outside the scholarly curriculum. In addition, this article also studies the way ideological elements of atheism were inserted into concrete subject material and the way it was ingrained into the students by teachers who used their own initiative to organize atheistic practical activities. All of this was done in order to instill within soviet youth the images of the Enemy and that of a Plot or Conspiracy. The activity of the atheistic Soviet School was also studied in relation to the parents of the students exposed to this sort of formation. As research sources, the author has examined juridical acts of the state, party directives, school programs and theoretical manuals for teachers. The author also investigates the level of competency and the organization of atheistic activities with special reference to the Gorky Region and takes into account the changes in the division of administration and territory undertaken during the period in question. He also analyses the eff ectiveness and competency of party and governmental functionaries and their influence on the regional and local level.
atheism, propaganda, doctrine, ideology, comprehensive school, materialism, the educational process
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2. Goncharov N. K. Osnovy pedagogiki (Foundations of pedagogics). Мoscow, 1947.
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5. Pankratov V. F. 1968. O nekotoryh zadachah i formah antireligioznoj raboty v shkole (About Some Tasks and Forms of the Antireligious Work in the School). Lotyshev I. P. (ed.). Ateisticheskoe vospitanie v shkole. Krasnodar, 1968, pp. 3–14.
6. Smirnickij A. E. Razvitie sovetskoj obshheobrazovatel’noj shkoly v Gor’kovskoj i Kirovskoj oblastjah 1946–1952 gg.: sravnitel’nyj analiz (The development of comprehensive secondary schools in Gorkovskaya and Korivskaya oblasts in 1946–1952: comparative analysis). Nizhny Novgorod, 2006.
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Зимина Н. П. «Полуобновленчество» в Русской Православной Церкви в середине 1920-х гг.: к вопросу об оценке церковной политики епископа Елабужского Иринея (Шульмина) и епископа Сарапульского Алексия (Кузнецова) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2013. Вып. 3 (52). С. 17-41.
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The article concerns the activity of the St. Petersburg Department of the Moscow Society for Religious education, targeted to give the western Christians the knowledge about the affairs’ state of the Eastern Church. The author identifies the literature published and translated by Russian theologians and members of clergy for western Christians from 1871 to 1880. She describes the work’s methods of the Department. The response of western theologians was the publication of works about the Eastern Church. Members of the St. Petersburg Department managed to fulfill designated tasks despite the short period of activity. They illuminated as much as possible the state of the contemporary Church, a church history and theology and assisted western and east Christians in the dialog’s development.
Renovated dissident, SemiRenovationism, Bishop Irenaeus (Shulgin), Bishop Alexiy (Kuznetsov), the orthodox autocephality of Ufa, the orthodox autocephality of Nizniy Tagol, Menzelinskoe suffragancy
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Видякин Е. П. [Review] // Вестник ПСТГУ. Серия I: Богословие. Философия. 2013. Вып. 6 (50). С. 116-120. — Rev. op.: Κάλλιστος Α' Πατριάρχης Κωνσταντινουπόλεως Ψ&#
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Vidiakin Egor, диакон
Давыдов И. П. Кульпабилизация как функция религии // Вестник ПСТГУ. Серия I: Богословие. Философия. 2014. Вып. 2 (52). С. 115-126. DOI: 10.15382/sturI201452.115-126
The author continues his study of the functions of religion. The first section is devoted to a description of the various approaches to a functional analysis of religion suggested by members of the Bielefeld School of Sociology (Franz-Xaver Kaufmann, Hans Küng, Niklas Luhmann), by Thomas O’Dea, as well as by Russian experts: Yablokov, Tokarev, and Kagarov. In this context, the author studies the question regarding the functionality specific to religion, particularly in relation to magic. The author suggests that the post-modern paradigm allows him to define and describe a new and specific function of religion: that of culpabilisation. In order to explain and better define this function (that of sensing or placing guilt), the author turns to a study of the origins of the feelings of guilt and the way guilt is defined by semantics and metaphysics. Guilt feelings are described in the works of some of the foremost experts in the fi eld of twentieth century philosophy and theology: René Girard (anthropologist), Gilles Deleuse and Paul Ricoeur (philosophers), Karl Rahner (theologian) and Julia Kristeva (semiotician), together with concepts drawn from Freud (psycho-analytics) and Pitirim Sorokin (sociology). All these are representative of the post-modern paradigm and worked in the fields of classical or non-classical paradigms. The author concludes that religious culpabilisation precedes the institution of organized religion and the setting apart of a priesthood or professional clergy. Its development is set along the following logical chain of the development of phenomena: Soteriology — Eschatology — Hamartology — Theodicy — Culpabilisation.
Philosophy of Religion, Sociology of Religion, Functions of Religion, Functional Analysis, Guilt, Sin

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Cоловьев А. П. Архиепископ Никанор (Бровкович) о вреде идеи прогресса и вероятной пользе железных дорог // Вестник ПСТГУ. Серия I: Богословие. Философия. 2014. Вып. 4 (54). С. 29-45. DOI: 10.15382/sturI201454.29-45
The author discusses the nineteenth century Russian Orthodox Archbishop Nikanor (Brovkovich) and his views on social and technical progress. Sources of this include: Nikanor’s sermon for the New Year of 1860, his sermon at the blessing of the train station at Odessa in 1884, and a few selected pages of the second volume of Nikanor’s tractate Positivistic Philosophy and Super-physical Reality (1876). In addition, a draft of Nikanor’s Odessa sermon exists and is found in the archbishop’s personal archive. Two sections of the draft are of essential significance and were later excluded by the author from the final version of his sermon. The author demonstrates how Nikanor, a representative of the world of the ecclesiastical academies attempted to respond to the challenge of progress, discover in it some sort of meaning and reveal its negative aspects. Nikanor worked from a specific gnoseological standpoint, at the root of which is the distinction between mind and intellect, between idea and understanding. According to Nikanor, the need for utilitarian progress is justified by rationalistic preconceptions, especially those of a pantheistic-idealistic and a materialistic nature. The author describes how Nikanor formulated his critique of progress and the railway. He mentions also several of Nikanor’s personal motives which determined his aversion to rapid transport. Nikonor was not alone in his rejection of progress. Contemporaries who shared his disposition included leading thinkers of the nineteenth century: N. V. Gogol’, P. I. Shalfeev, I. V. Kireevsky, K. S. and I. S. Aksakov, and K. N. Leont’ev. The author concludes that the sermons of Archbishop Nikonor are worthy of further study by students of Russian philoso
Archbishop Nikonor (Brovkovich), critique of progress, railways, Positivistic Philosophy and Super-physical Reality, archival fund of Archbishop Nikonor (Brovkovich)

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35. Habibullin R. K., prot. 1995 “Korifej propovedi” (Coryphaeus of Sermon) in: Ufimskie eparhial'nye vedomosti, 1995, vol. 1–4, pp. 5–6.
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Заиграйкина С. П. Мозаики V века в Италии. О некоторых особенностях стиля // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2014. Вып. 2 (14). С. 9-29. DOI: 10.15382/sturV201414.9-29
The author proposes to review the process of distinctive Christian’s art language creation using a certain example the early monumental painting of the Vth century in Italy (the mosaics in Ravenna, Rome, Milan and Naples) and focuses attentively on the artistic modes used in an ancient roman painting to transmit the spatial effects and on the different methods to transfer its in symbolic level undertaken by the Christian artists in V century. The stylistic analysis was chosen as a research method. The artistic features of Italian mosaics in the Vth century (all monuments are well known, many times published and studied from archaeological, historical and iconographic aspects) have been rarely studied from the art historian’s point of view. This article is an attempt to piece out the lacune. The author analyzes in detail the transformations occurred with the pictorial surface, which from the similarity of natural, three-dimensional space has evolved into an image of an ideal, infinite celestial world. It describes consistently the technical ways and artistic modes by which the craftsmen obtain this impression: colour of background (blue, gold, polychrome), elements of architectural and natural landscape, some visual forms, ornaments. All of them have an ambiguous «transitional» character. On the one hand, they are common in roman ancient art used to create spatial eff ects, but on the other hand, they have been already perceived by Christian artists as the conditional sings and symbols indicating the presence of a transcendent world. Final and quite ample part of the article is devoted to the special mode, which was firstly used to make an accent to head and face of a person and then transformed into a halo around the head of the saints, symbol of their spiritual power.
Christian art, mosaics, Italy, Vth century, stylistic analysis, artistic aspects.

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Зимина Н. П. «Полуобновленчество» в Патриаршей Церкви в середине 1920-х гг.: епископ Иаков (Маскаев) на Оренбургской кафедре (1923–1925) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2014. Вып. 6 (61). С. 91-112. DOI: 10.15382/sturII201461.91-112
The article is devoted to analysis of Church politics of Bishop Iacov (Maskaev) at the Orenburg cathedra in 1923–1925. It is shown that before his consecration, Iacov Maskaev supported the dual tactics of the Orenburg Bishop Aristarch (Nickolaevsky), which recognized the schismatic Supreme Ecclesiastical Administration, but opposed the activities of the renovationist authorized representative on imposition of a schism. In this regard, the consecration of Iacov (Maskaev) to the Orsk vicar cathedra in March 1923 was considered as an important step in strengthening of Episcopal authority in the Orenburg diocese in contrast to the tactics of schismatics. However, the question about validity of his consecration, performed by renovationist bishops, was fi nally resolved only in October 1923, when Patriarch Tikhon recognized Iacov as the Bishop of Orsk and appointed him a temporary administrator of the Orenburg diocese. At the same time, under the pressure of the OGPU Bishop Iacov gave a covert subscription about submission to the renovationist «synod» and received its decree, dated November 1923, on the appointment the ruling Orenburg Bishop. This decree was not announced in the diocese. Thus, Bishop Iacov became «the secret schismatic», although went on to declare himself the Orthodox hierarch. In the autumn of 1923 Bishop Iacov issued a declaration outlining his new, “Semi-Renovationist” Church platform, including distancing from the “counterrevolutionary” politics of Patriarch Tikhon, administrative ubordination to the Renovationist “synod” when saving the canonical obedience to the Patriarch, Church reforms, consolidation with schismatics. The result of politics of Bishop Iacov (Maskaev) became the legalization of the Orenburg Diocesan administration in December 1923. The period of “Secret Renovationism” of Bishop Iacov was completed in January 1925, when he was banned from serving, dismissed from the Department and repressed for the rejection an open transition into schism. The analysis of the activity of Bishop Iacov has allowed to conclude that the main purpose of his Church policy, very controversial in the canonical respect, was the legalization of diocesan administration while maintaining the canonical and covert administrative ties with Patriarch Tikhon. The “Declaration” of Bishop Iacov (Maskaev) opened a period in Church history, related with “Semi-Renovationist” policy of many bishops who tried to settle the legal status of the dioceses through serious compromises with the civil authorities. This period was over in 1927 with the wellknown “Declaration” of Metropolitan Sergey (Stragorodsky) on behalf of the entire Russian Church.
Renovationist schism, the problem of the Russian Orthodox Church legalization in the Soviet state in 1920s, «Semi-Renovationism», «Secret Renovationism», «Semi-Renovationist» church platforms, the Diocese of Orenburg, the Orsk vicariate, Bishop Aristarch

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Шеховцова И. П. Греческие музыкальные рукописи в собирательской деятельности архимандрита Антонина (Капустина) // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2014. Вып. 4 (16). С. 113-142. DOI: 10.15382/sturV201416.113-142
This article considers the collecting activity of Antonin Kapustin, an outstanding byzantinist and Church and political figure of the 19th century. According to modern studies his collection contains 95 Greek manuscripts, 5 church-singing notation manuscripts in the storages of Kiev (1), St. Petersburg (3) and Moscow (1). The most valuable are the passage from the 10th century Irmologion and Stichirarion 1106 form the Russian National Library, and Stichirarion with miniatures of the second half of the 13th century, which is now in the collection of the State Historical Museum (SHM). The study of Antonin Kapustin gathering of this kind of manuscripts had showed his close relationship with the history of Russian musical Byzantinistic, including the names of V. Stasov, D. Razumovsky, Azariya, kn. Volkonsky, P. I. Sevast΄yanov. The study involved data archival sources: letters, diaries and notes of Antonin Kapustin, including previously unpublished. At the same time this article considers Antonins opinion of the modern Greek singing, which he was familiar with during many years of service — in Greece and the Holy Land. Special attention is paid to the problems of existence and study of Greek sing manuscripts from the collection of Antonin Kapustin in Russia and particularly the Stichirarion of the second half of XIII century from the Muzejskoe collection of SHM (Muz. 3674). Destiny of the manuscript, presented by Antonin Kapustin in 1864 year to Moscow Society of Lovers of spiritual enlightenment, can be traced back to over 150 years of her stay in Russia The study includes a detailed codicological description of Stichirarion from the collection of the State Historical Museum, and detailed catalog data for all studied handwritten sources.
Byzantine music, Greek singing books, catalog of chant manuscripts, Antonin Kapustin.

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Постернак О. П. К истории создания и освящения храма св. царевича Димитрия при Голицынской больнице // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2014. Вып. 4 (16). С. 143-161. DOI: 10.15382/sturV201416.143-161
This article deals with the history of the initial consecration of Golitsynsky hospital church of the crown prince St. Dimitry in Moscow in 1801, which was considered a significant event of the Russian society of that time. At the beginning of the XIX century Golitsynsky hospital became one of the major places of interest of the ancient capital of Russia. This article determines the dates commemorating the 100th anniversary of Golitsynsky hospital which was celebrated twice in 1901–1902. This article also gives a thorough review of the contribution of Dimitry and Aleksandr Golitsyn to the establishment of the hospital.
Golitsynsky hospital, church of the crown prince Dimitry, the Golitsyn family, Dimitry Mikhajlovich Golitsyn, Aleksandr Mikhajlovich Golitsyn

1. Arhitektor M. F. Kazakov. Ansambl' Golicynskoj bol'nicy. Pamjatniki russkoj arhitektury (Kazakov. Ensemble of Golicynskaja Hospital. Memorials of Russian Architecture), Moscow, 1955.
2. GMII im. A. S. Pushkina. Katalog kartinnoj galerei (A. S. Pushkin State Museum of Arts. Catalogue of Painting Gallery), Moscow, 1986.
3. Demskaja A. A. 1990 “Istorija odnogo zabytogo zaveshhanija” (History of One Forgotten Testament), in Pamjatniki kul'tury. Novye otkrytija, 1990, Moscow, 1992.
4. Dolgova S. R. 1996 “Sud'ba rodovyh arhivov Golicynyh v RGADA” (Destiny of Family Archives of Golicyny in RGADA), in Hozjaeva i gosti usad'by Vjazemy. Materialy III Golicynskih chtenij 20–21 janvarja 1996, Bol'shie Vjazemy, 1996.
5. Ivanova E. Ju. 1982 “Portrety XVIII — nachala XIX veka. Iz sobranija A. M. Golicyna — Olsuf'evyh v dome na Devich'em pole“ (Portraints of XVIII — Begin of XIX Centuries. From Collection of A. M. Golicyn and Olsuf'evy in House in Devich'e Pole), in Sojuz hudozhnikov SSSR pokazyvaet sobranie kartin XVIII–XIX vekov iz Zarajskogo muzeja. Restavracija, atribucija, issledovanija. Katalog, Moscow, 1982.
6. Maloletkov S. L. Dobroe delo knjazej Golicynyh. K stoletiju otkrytija Moskovskoj Golicynskoj bol'nicy (1892–1902) (Good Deed of Princes Golicyny. To 100 Anniversary of Opening of Moscow Golicynskaja Hospital (1892–1902)), Moscow, 1902.
7. Palamarchuk P. G. Sorok sorokov (Four Fourties), Moscow, 1995, vol. 3.
8. Petrov P. N. Istorija rodov russkogo dvorjanstva (History of Families of Russian Nobility), Moscow, 1991, vol. 1.
9. Polunina N., Frolov A. Kollekcionery staroj Moskvy. Illjustrirovannyj biograficheskij slovar' (Collectors of Old Moscow. Illustrated Biographical Dictionary), Moscow, 1997.
10. Savinskaja L. Ju. 2004 “Katalog knjazja Golicyna” (Catalogue of Prince Golicyn), in Nashe nasledie, 2004, vol. 71.
11. Sejdeler I. Moskovskaja Golicynskaja bol'nica v rjadu evropejskih bol'nic (Moscow Golicynskaja Hospital among European Hospitals), Moscow, 1865–1869, vol. 1–2.
12. Selinova T. A. 2006 “Portretnaja galereja knjazej Golicynyh v Kuz'minkah. Sobranie GIM“ (Portrait Gallery of Princes Golicyny in Kuz'minki. Collection of GIM), in Pamjatniki kul'tury. Novye otkrytija. 2004, Moscow, 2006.
13. Sto let Golicynskoj bol'nicy v Moskve (Hundred Years of Golicynskaja Hospital in Moscow), Moscow, 1902.
14. Tret'jakova N. E. Ot kartinnoj galerei Golicynskoj bol'nicy do Golicynskogo muzeja na Volhonke. Hudozhestvennye sobranija knjazej Golicynyh vtoroj poloviny XVIII — XIX vekov: avtoref. dis. … kand. Iskusstv. (From Painting Gallery of Golicynskaja Hospital to Golicynskij Museum in Volhonka. Art Collections of Princes Golicyny of 2nd Half of XVIII — XIX Centuries: Dissertation Abstract), Moscow, 2005.
15. Hodasevich V. F. Derzhavin, Moscow, 1988.
Печеный А. П. Корпусная русистика // Вестник ПСТГУ. Серия III: Филология. 2015. Вып. 1 (41). С. 140-146. — Rev. op.: Добрушина Е. Р. Корпусные исследования по морфемной, грамматической и лексической семантике русского языка. М., ПСТГУ. 2014
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Старикова Е. П. Голод 1921-1922 гг. и изъятие церковных ценностей (на материалах Марийского края) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2015. Вып. 2 (63). С. 53-64. DOI: 10.15382/sturII201563.53-64
Famine 1921–1922 led to the death of thousands of people. The Soviet government used this fact against the Russian Orthodox Church. On the basis of regional sources revealed the true extent of hunger in the Mari region. This event was the reason for the start of the campaign in favor of the confi scation of church property. The study described in detail the main stages of preparation, organization and implementation of this process in the Mari region. The author describes the formation and work of the regional committee for the implementation of the decree of the Central Executive Committee February 23, 1922. The author also describes the procedures canton commissions in individual parishes. The author gives a detailed description of the order of confiscation of church property in the May-June 1922. The study shows the character and content of the documents that were provided to local authorities, describes the procedure of removal of property in the parish, partially installed subsequent fate of the seized property. According to the materials of parishes revealed damage that was done separately taken the community of believers. Statistical data on the withdrawal values in the Mari region are shown in comparison with the general Soviet figures. Analyzing the response of believers to the current policy, the author comes to the conclusion that this campaign has not got wide publicity and generally calm was greeted population of the province. Such a reaction is understandable by severe plight of the population in conditions of famine of the early 1920s. Results of the study allowed the author to explain the circumstances of the campaign. It is rated as blasphemous method of helping the starving population at the expense of inalienable property of the Russian Orthodox Church
church property, Soviet power, famine of 1921–1922, decrees of the Soviet government, church-state relations, Mari Autonomous Region, cantons, famine relief, temples, Krasnokokshaysk

1. Pokrovskij N. N., Petrov S. G. (eds.) Arhivy Kremlja. Politbjuro i Cerkov'. 1922–1925 gg. (Archives of Kremlin. Politburo and Church. 1922–1925), Moscow, 1997, vol. 1.
2. 5 let stroitel'stva MAO (5 Years of Building MAO). Krasnokokshajsk, 1926.
3. Ivanov A. A. 2000 “Golod 1921–1922 gg. i konfiskacija cerkovnyh cennostej v Marijskoj avtonomnoj oblasti” (Hunger 1921–1922 and Confiscation of Church Values in Marijskaja Autonome Region) // Hristianizacija narodov Srednego Povolzh'ja i ee istoricheskoe znachenie: Materialy regional'noj nauchnoj konferencii. Joshkar-Ola, 23–24 nojabrja, 2000, Joshkar-Ola, 2001, pp. 163–164.
4. Kozlov F. N. Golod 1921–1922 gg. i iz’jatie cerkovnyh cennostej (Hunger of 1921–1922 and Removal of Church Values), in http://pravmisl.ru/index.php?option=com_content&task=view&id=264/ (Date: 17.07.2014)).
5. Kozlov F. N. 2012 “Golod 1921–1922 godov v chuvashskom i marijskom krajah v kontekste gosudarstvenno-cerkovnyh otnoshenij” (Hunger 1921–1922 in Chuvashskij and Marijskij Regions in Context of State-Church Relations), in PolitBook, 2012, vol. 2, pp. 142 –156.
6. Poljakov V. A. Golod v Povolzh'e, 1919–1925: Proishozhdenie, osobennosti, posledstvija (Hunger in Povolzh’e, 1919–1925: Origins, Features, Consequences), Volgograd, 2007.




Анашкин Д. П. Русская Православная Церковь за границей и война во Вьетнаме (по материалам зарубежной церковной печати) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2015. Вып. 3 (64). С. 88-100. DOI: 10.15382/sturII201564.88-100
Soon after the end of World War II, there arose in the world two opposing systems, between which there began an intense conflict. One manifestation of this confl ict was the outbreak of local wars in different parts of the world. The most violent was certainly the war in Vietnam. For the Russian Church Abroad, which comprised the most conservative elements of the Russian emigration, the war in Vietnam was a war with the evil power of this world: communism. In this war the United States protected not only its own interests but also those of the entire free world against the God-fighters who had seized their homeland, Russia. It was precisely communism that the Russian Church Abroad opposed, not the Vietnamese people, towards whom it was very sympathetic. The church press reported enthusiastically about the heroism of American soldiers, particularly those of Russian heritage serving in the American armed forces. At the same time, it noted various problems among the American soldiers in Vietnam, particularly the widespread use of narcotics. The various anti-war demonstrations were regarded by the Church Abroad as a capitulation of the free world in the face of evil. The peace talks in Indochina were likewise regarded negatively. At the same time, this intense anticommunism had its negative sides, making any objective analysis of events very diffi cult, which in turn led to one-sided views.
Russian Orthodox Church Abroad, the War in Vietnam, Anticommunism, the Cold War, Church Conservatism.

1. Mineev A. 1991 “Nashi na V'etnamskoj vojne” (Our People in Vietnam War), in Jeho planety, Moscow, 1991, vol. 5.
2. Djevidson Filipp B. Vojna vo V'etname (1946–1975) (Vietnam War (1946–1975)), Moscow, 2002.
3. Zakonodatel'stvo Russkoj Pravoslavnoj Cerkvi za granicej (Legislation of Russian Orthodox Church Abroad), Moscow, 2013.
Шеховцова И. П. Из истории московских собраний греческих певческих рукописей. Коллекция Д. В. Разумовского // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2015. Вып. 2 (18). С. 31-47. DOI: 10.15382/sturV201518.31-47
The article presents the results of discovering the history of forming the collections of greek music manuscripts in Moscow: in the Russian State Library (RSL), the State Historical Museum (SHM), the Russian State Archive of Ancient Acts (RGADA). The study showed that the largest incoming of such writing tradition artefacts of church singing observed in the XVIIth and XIXth century. The special milestone is the appearance in XIXth century specialized collections of song manuscripts (of Porfi ry (Uspensky), Dimitry Razumovsky), including greek, which is directly linked with the development of Russian music-historical science, liturgical musicology. Special attention is paid to scientific work of D. V. Razumovsky in the study of Byzantine and post-Byzantine church music and his collection of greek music manuscripts. Not only published work of the scientist were involved for this, but also extensive materials from various archives.
D. V. Razumovsky, V. F. Odoyevsky, greek musical manuscripts, Byzantine and post-Byzantine singing, ekfonetic notation, the Russian musical Byzantinistic, liturgical musicology

1. Belokurov S. A. O biblioteke moskovskih gosudarej v XVI stoletii (About Library of Moscow Sovereigns in XVI Century), Moscow, 1898.
2. Borisovec E. A. Nauchnaja dejatel'nost' Stepana Vasil'evicha Smolenskogo v Obshhestve ljubitelej drevnej pis'mennosti: Dis. … kand. iskusstv (Scientific Activity of Stepan Vasil’evich Smolenskij in Society of Lovers of Ancient Literature: Dissertation), Saint-Petersburg, 2008.
3. Volkonskij M., knjaz'. 1862 “Grecheskoe cerkovnoe penie” (Greek Church Singing), in Askochenskij V. (ed.) Domashnjaja beseda dlja narodnogo chtenija: Ezhenedel'noe subbotnee izdanie, 1862, vol. 5/10, pp. 228–234.
4. Kotljarov B. Ja. 1976 “Muzichesku G. V.”, in Keldysh Ju. V. (ed.) Muzykal'naja jenciklopedija, Moscow, 1976, vol. 3, pp. 729–730.
5. Razumovskij D. V. 1871 “Muzykal'naja dejatel'nost' kn. V. F. Odoevskogo“ (Musical Activity of Prince V. F. Odoevskij), in Uvarov A. S. (ed.) Trudy Pervogo Arheologicheskogo s’ezda v Moskve, 1869, Moscow, 1871, vol. 1–2, pp. 436–438.
6. Razumovskij D. V. O notnyh bezlinejnyh rukopisjah cerkovnogo znamennogo penija: issled. (About Note Non-Linear Manuscripts of Church Znamennyj Chant: Study), [Moscow, 1863].
7. Razumovskij D. V. Cerkovnoe penie v Rossii (Opyt istoriko-tehnicheskogo izlozhenija) (Church Singing in Russia (Experience of Historical-Technical Exposition)), Moscow, 1867–1869.
8. Stasov V. V. 1980 “O cerkovnyh pevcah i cerkovnyh horah Drevnej Rossii do Petra Velikogo” (About Church Singers and Church Choirs of Old Russia till Peter the Great), in Stasov V. V. Stat'i o muzyke, Moscow, 1980, vol. 5-B, pp. 175–240.
9. Fonkich B. L. Grecheskie rukopisi i dokumenty v Rossii v XIV — nachale XVIII v.: sb. st. (Greek Manuscripts and Documents in Russia in XIV — Begin of XVIII Cent.: Collection of Articles), Moscow, 2003.
10. Fonkich B. L. 1997 “Meletij Grek” (Meletios the Greek), in Fonkich B. L. (ed.) Rossija i Hristianskij Vostok, Moscow, 1997, vol. 1, pp. 159–178.
11. Shahova A. D. 2004 “Greki v Moskve v XVI–XVII vv.” (Greeks in Moscow in XVI–XVII Cent.), in Fonkich B. L. (ed.) Rossija i Hristianskij Vostok, Moscow, 2004. vol. 2–3, pp. 186–202.
12. Shehovcova I. P. 2014 “Grecheskie muzykal'nye rukopisi v sobiratel'skoj dejatel'nosti arhimandrita Antonina (Kapustina)” (Greek Musical Manuscripts in Gathering Activity of Archimandrite Antonin (Kapustin)), in Vestnik PSTGU. Serija V: Voprosy istorii i teorii hristianskogo iskusstva, 2014, vol. 4/16, pp. 113–142.
13. Shehovcova I. P. 2014 “Grecheskie cerkovno-pevcheskie rukopisi v Moskve v XVII veke” (Greek Church-Singing Manuscripts in Moscow in XVII Century), in Starinnaja muzyka, 2014, vol. 4, pp. 9–22; 2015, vol. 1 (in print).
14. Shehovcova I. P. 2013 “Predvaritel'nyj spisok k katalogu grecheskih pevcheskih rukopisej moskovskih sobranij” (Preliminary List to Catalogue Greek Singing Manuscripts of Moscow Collections), in Muzykal'naja arheografija — 2013, Moscow, 2013, pp. 172–220.
15. Shehovcova I. P. 2013 “P. I. Sevast'janov kak sobiratel' vizantijskih pevcheskih rukopisej (po materialam fondov NIOR RGB)” (P. I. Sevast'janov as Gatherer of Byzantine Singing Manuscripts (according to Materials of Founds of NIOR RGB)), in Rumjancevskie chtenija — 2013: Mat-ly mezhdunar. nauch. konf. (16–17 aprelja 2013), Moscow, 2013, vol. 2, pp. 334–345.
16. Montfaucon de, Bernardi. Palaeographia Graeca, Parisiis, 1708.
17. Stathes G. Ta cheirographa Byzantines Mousikes (Byzantine Musical Manuscripts), Agion Oros, Athenai, 1975–1993.
Рахманова М. П. Владимир Иванов-Корсунский // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2015. Вып. 2 (18). С. 123-133. DOI: 10.15382/sturV201518.123-133
The article focuses on the biography and church compositions of now-forgotten composer Vladimir Ivanov-Korsunsky, the private pupil of Balakirev in his later years. On the basis of the archive documents we show the perfomances of his church compositions in the Knyaz-Vladimir Cathedral in St. Petersburg (in those years — Leningrad) during 1930th. The article includes a list of church works and brief analysis of Ivanov-Korsunsky’ style.
Orthodox Church Chant, Soviet Period, Leningrad, 1930th, Vladimir Ivanov-Korsunsky.

1. Zajceva T. 2007 “Balakirev kak pedagog” (Balakirev as Pedagogue), in Trudy GCMMK imeni M. I. Glinki. Al'manah, Moscow, 2007, vol. 3.
2. Shhirina K. V. M. Ivanov-Korsunskij. Protivostojanie. Vospominanija. Dnevniki (V. M. Ivanov-Korsunskij. Stand. Memories. Diaries), Saint-Petersburg, 2006.
3. Jaroshevskaja V. 2004 “Uchenik M. A. Balakireva” (Pupil of M. A. Balakirev), in Zajceva T. A. (ed.) Balakirevu posvjashhaetsja, Saint-Petersburg, 2004, vol. 2.
Сизинцев С. П. Критическое изучение полемических сочинений Вассиана Патрикеева во второй половине XIX – начале XX в. // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2011. Вып. 6 (43). С. 7-30.
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old Russian literature, literary heritage Vassian Patrikeev, the controversy about the monastic acquisitiveness, "the Valaam conversation"
Клюева В. П., Рязанова С. В. Молитвенные практики в пятидесятнической среде: религиозная коммуникация ≪по вертикали≫ // Вестник ПСТГУ. Серия I: Богословие. Философия. 2016. Вып. 2 (64). С. 90-102. DOI: 10.15382/sturI201664.90-102
The main tendencies in evolution of Protestantism, taking into account variety of its currents are analyzed: an individualization of personal religious experience, high intensity of religious life, an actual inclusiveness in life of community of believers, strengthening of mystical orientation of cult practice. Factors of increase in missionary potential of Protestantism are defined. The concept of religious communication as two-way communication between the person and God on the example of praying practices of the Russian Pentecostals in communities of classical and new Pentecostals of the Urals, Tyumen district and Khanty-Mansi Autonomous Okrug-Yugra is specified. The main vectors of religious communication are defined. The ratio of prayers, readings the Bible and glorification is established. Specifics of Pentecostal prayers, taking into account existence appellative (prayers about healing and blessings) and explicative (a prayer in languages, a glossolaliya) parts are marked out. Classification praying practices in forms (individual and collective) and to types is made (general/abstract or target). Specifi cs and a ratio of individual and collective prayers are especially analyzed. The special attention is paid to a glossolaliya as a peculiar feature of the Pentecostal movement, both classical, and a charismatic version. Rate of pronouncing prayers of a different target orientation is investigated. Basic formulas for prayers of blessings and gratitude are defi ned. Specifi c character of a prayer about healing in the Pentecostal environment is marked out. The role of the mystical address to God as unique emotion for this type of the communication giving the chance of personal contact with the sacral is considered. It is noted that participation in prayful practicians carries out the adapting function, realizing need of the believer for implementation of religious experience within community of believers, and compensatory, liquidating a condition of psychological discomfort.
Protestantism, Evolution of Religion, Modern Protestantism, Pentecostals, Charismatic Churches, Prayer, Classification of Prayers, Religious Communication, Glossolalia.

1. Andreeva L. Jekstaticheskie obrjady v praktikah nekotoryh rossijskih konfessij, ili Izmenennye formy soznanija (Ecstatical Rites in Practice of Some Russian Religions, or Changed Consciousness Forms), in http://www.religare.ru/2_19172.html (Date: 12. 09. 2015)).
2. Bobyreva E. V. Religioznyj diskurs: cennosti, zhanry, strategii: Avtoref. dis. d-ra filol. nauk (Religious Discourse: Values, Genres, Strategies: Dissertation Abstract), Volgograd, 2007.
3. Bobyreva E. V. 2013 “Sfery funkcionirovanija i osobennosti religioznogo diskursa” (Functional Spheres and Features of Religious Discourse), in Mir nauki, kul'tury, obrazovanija, 2013, vol. 5, pp. 296–298.
4. Voronaev I. E. 1928 “O molitve“ (About Prayer), in Evangelist, 1928, vol. 3–4. S. 3–8.
5. Gavrilov O. F., Gavrilov E. O. 2015 “Osobennosti religioznoj kommunikacii v sovremennoj Rossii” (Features of Religious Communication in Modern Russia), in Vestnik Kemerovskogo gosudarstvennogo universiteta, 2015, vol. 1–2/61, pp. 198–202.
6. D'jachkova N. A. 2013 “Religioznyj i svetskij diskurs: Problemy kommunikacii” (Religious and Secular Discourse: Communication Problems), in Vestnik Cheljabinskogo gosudarstvennogo universiteta, 2013. № 37 (328). S. 34–36.
7. Elenskij V. Hristianstvo v XX veke: Uroki vyzhivanija (Christianity in XX Century: Survival Lessons), in http://www.chestisvet.ru/index.php4?id=25&otv=230 (Date: 12. 09. 2015)).
8. Ermakova E. 2011 “Iscelenie v srede hristian very evangel'skoj” (Healing in Sphere of Evangelicals), in Jetnograficheskoe obozrenie, 2011, vol. 3, pp. 31–39.
9. Zhelnovakova M. F. 2013 “Sistema vneshnih religioznyh kommunikacij v Rossii” (Outer Religious Communications System in Russia), in Sovremennye problemy nauki i obrazovanija, 2013, vol. 3, p. 406.
10. Ickovich T. V. 2014 “Raznojazychie v sfere religioznoj kommunikacii” (Different Languages in Sphere of Religious Communication), in Aktual'nye problemy filologii i pedagogicheskoj lingvistiki, 2014, vol. 16, pp. 185–188.
11. Kljueva V. P., Poplavskij R. O., Bobrov I. V. Pjatidesjatniki v Jugre (na primere obshhin RO CHVE HMAO) (Pentecostarians in Jugra (on Example of RO CHVE HMAO Communities)), Saint-Petersburg, 2013.
12. Lunkin R. 2009 “Protestantizm i globalizacija na prostorah Evrazii” (Protestantism and Globalization in Eurasian Space), in Religija i globalizacija na prostorah Evrazii, Moscow, 2009, pp. 91–125.
13. Mitrohin L. N. Baptisty v sovetskom obshhestve (Baptists in Soviet Society), in http://gn.h1.ru/lib/germ/lm.html (Date: 12.09.2015)).
14. Rjazanova S. V., Mihaleva A. V. Fenomen zhenskoj religioznosti v postsovetskom prostranstve (regional'nyj srez) (Phenomenon of Women Religiosity in Post-Soviet Space (Regional Cut)), Perm, 2011.
15. Fedorova M. V. 2014 “Religioznaja kommunikacija: sushhnost' i specifika sovremennogo sostojanija” (Religious Communication: Essence and Specifics of Modern State), in Science Time, 2014, vol. 4/4, pp. 230–240.
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19. McNeill J. Th. 1926 “The Interpretation of Protestantism during the Past-Quarter Century”, in The Journal of Religion, 1926, vol. 6/5, pp. 504–525.
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Klyueva Vera
Ryazanova Svetlana
Никитюк О. П. Работа регента с основными исполнительскими составами приходских храмов Киева на рубеже ХХ–ХХI вв. Общие характеристики и отличия // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2016. Вып. 2 (22). С. 142-155. DOI: 10.15382/sturV201622.142-155
The aim of the work was to consider the activities of Regent’s work in parish modern church-singing practice; to find similarities and differences between the work of the regent and regent-choirmaster; identify repertoire and performing tasks; identify the problems associated with the level of professional music education of singers and regents. The conventional groups of church choirs are formed in the article. They are united by different levels of music education: professional large choir — parish ensemble; professional choral ensemble of the church — parish ensemble; and a group of church choral groups, equal in their professional musical training: a large professional choir — professional choral ensemble. The study detailed the main directions of functioning and management of parish amateur and professional church choral ensemble. It marked the direction of the evolution of manual conductor's art. Comparative characteristics of the regent’s work with three existing types of church choirs showed that at the present stage of parish life the main singing group becomes the professional choral ensemble, which in turn requires the highest professional knowledges and skills of a regent and singers. Modern parochial practice gives regent an impulse for solving urgent problems and challenges related to the work of professional church choral ensemble.
choir conductor, choirmaster, choir ensemble, choir, manual technique, conducting, singers, liturgical singing, amateur ensemble, parish singing.

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Войтенко Т. П. Принцип субъектного подхода в психологии и педагогике: проблема антропологического контекста // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2017. Вып. 44. С. 67-83. DOI: 10.15382/sturIV201744.67-83
The paper discusses problems of implementing the principle of subject approach and its complicated history in science. The reasons for these complications are considered to be the anthropological vagueness of studies dealing with the notion of subject. It is argued that not every anthropological context of the notion of “subject” is productive. The evolutionary conception of man, on which Russian science of the Soviet period had to be established, was a serious obstacle for research of subject and subjectivity. The paper puts forward the idea that a huge potential of the principle of subjective approach, which is the basic methodological dominance of modern psychology and pedagogy, can only be employed in the context of Orthodox Christian anthropology. The paper provides historiographical and methodological evidence for this point of view. The history and prehistory of the principle of subjective approach are traced together with the dialectics of the concept “subject” in philosophical thought. The author systematises the Orthodox Christian view of man and, based on this, gives defi nitions of the terms “subject”, “subjectivity” and “subjectiveness”. These defi nitions are in line with the theories of subject developed by S. Rubinshtein and V. Slobodchikov.
principle of subjective approach, methodological crisis, dialectics of “subject”, anthropological context of “subject”, Orthodox Christian anthropology

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Шеховцова И. П. По следам афонской экспедиции П. И. Севастьянова // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2017. Вып. 26. С. 109-130. DOI: 10.15382/sturV201726.109-130
This article deals with materials of the Athos expedition (1859–1860) made by the famous traveller, collector and researcher of Christian antiquities P.I. Sevastyanov. These materials include photocopies of outstanding monuments of Byzantine churchsinging tradition. As a result, almost 300 images from 27 Greek notated manuscripts, that refl ect the tradition of church singing from eight Athos monasteries, were brought to Russia, namely 6 codes (9th–11th centuries) with ekphonetic musical signs and 21 manuscripts (11th–19th centuries) with neumen-notation. A signifi cant proportion of photocopies allows us to compare the notation of the same chants in their dynamics (from the 11th to the 18th centuries). Particularly valuable are the copies of 8 sources (from the 15th to the 19th centuries) that are theoretical textbooks for the study of notation. In general, during the expedition focused on copying important sections of the most representative and codes that bear a date. All this testify to the highest level of the organisation of the expedition and its objective to achieve the best scientifi c results possible. This was due not only to a good selection of the participants, but also to the involvement of such outstanding authorities as monk Azariah (Poptsov), Archimandrite Antonin (Kapustin), Bishop Porphiry (Uspensky), V. V. Stasov, Prince M. D. Volkonsky, Revd. D. V. Razumovsky as assistants, supervisors, consultants and researchers. The article also includes a full roster of those images of Greek musical manuscripts that were made by Sevastyanov’s expedition.
Greek musical manuscripts, Athos expedition, P. I. Sevastyanov, monk Azariah, Antonin Kapustin, Porphiry Uspensky, V. V. Stasov, M. D. Volkonsky, D. V. Razumovsky

Antonin (Kapustin), Archimandrite, Zametki poklonnika Sviatoi Gory, Мoscow, 2013.
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Shekhovtsova I. P. “P. I. Sevastyanov kak sobiratel vizantiyskikh pevcheskikh rukopisey (po materialam fondov NIOR RGB)”, in: Rumyantsevskie chteniya – 2013: materialy mezhdunarodnoy nauchnoy konferentsii (16–17 aprelya 2013), 2, 2013, 334–345.
Shekhovtsova I. P., “Predvaritel'nyi spisok k katalogu grecheskikh pevcheskikh rukopisei moskovskikh sobranii”, in: Muzykal'naia arkheografi ia – 2013, Мoscow, 2013, 172– 220.
Shlikhtina Ju. R., “Materialy po vizantij skorusskim muzykal'no-teoreticheskim svjazjam iz arhiva D. V. Razumovskogo”, in: Hymnology, 1–2, 2000, 19–25.
Stasov V. V., “O tserkovnykh pevtsakh i tserkovnykh khorakh Drevnei Rossii do Petra Velikogo”, in: Stasov V. V., Stat'i o muzyke 5b, Moscow, 1980, 175–240.
Горюшкина Л. П. Историографические заметки к календарной стороне вопроса о крещении и имянаречении в средневековой Руси // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2017. Вып. 77. С. 41-55. DOI: 10.15382/sturII201777.41-55
This article "Secondary sources about calendar aspect of baptism and name choice in Medieval Rus’" is devoted to the researches of the 19th - the beginning of the 21th centuries that cover the issue of the main customs of early days of babies’ lives connected with calendar such as the name choice and baptizing. Firstly this studying was begun in the works devoted to the history of daily life, Orthodox church and Liturgics. The questions were raised as if a child might have several calendar names and how they were chosen, how its birthday was connected with the name-day and the day of baptizing. The range of sources was formed and two ways for research were settled: studying of orders how name and baptism day should be chosen and studying of the real practice. After the Revolution the research was cancelled. Its revival happened in the second half of the 20th century in papers on philology and history. There were no new topics, but deeper investigation of settled ones. The investigation of these questions differs: choice of name is considered deeper than baptism. Most of the scholars suppose day of birth and name-day to be close and calendar to be an important factor of name choice. The idea was put forward to a widespread custom of two calendar names, official and secret, one of which strictly depended on calendar. Baptism is generally supposed to be performed on the 40th day, but it was not so obligatory. Generally there was no aim of studying connection between all three days. Further research is welcomed, cause some aspects are still disputable. Comprehensive study of all calendar aspects of name choice and baptism is needed and more consistent division of desirable order and real practice as well. Lastly, deeper investigation of found source types is desirable.
Medieval Rus’, temporal culture, secondary sources, baptism, choice of the baptism day, baptism day, choice of the name, calendar name, name-day, calendar,
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Goryushkina Lyudmila
Place of work: Moscow State University; 27 building 4 Lomonosov Avenue, Moscow 119192, Russian Federation; Senior Lecturer of the department of Russian History up to the beginning of the 19th century;
Email: alae@mail.ru.
Волкова Н. П. Бог-ум в философской теологии Платона, Аристотеля и Плотина. // Вестник ПСТГУ. Серия I: Богословие. Философия. 2017. Вып. 73. С. 95-105. DOI: 10.15382/sturI201773.95-105
The article gives an overview of the main stages in the development of philosophical theology in Plato, Aristotle and Plotinus, as well as its central concept - Active Intellect or God. It is shown, firstly, that Plato was the first who formulated the concept of a One omnibenevolent God. Plato opposed this doctrine to the gods of traditional mythology. In the "Timaeus" talking about the creation of the world, Plato represents God as an artisan, i. e. Demiurge, who arranges the World soul and matter with the help of the numbers. Therefore, God is introduced as an Intellect, because looking at an intelligible paradigm, he created the cosmos as its likeness. Secondly, it was shown that Aristotle made theology demonstrative theoretical knowledge. God as a subject of such knowledge is the pure actuality of thinking. Third, it is shown that Plotinus, continuing the line of Plato and Aristotle, gave philosophical theology a new, much more personal character. Theology for Plotinus is not only an demonstrative knowledge of the omnibenevolent God, but also a personal experience of reunion with him. A special attention in the article is paid for Plotinus' interpretation of the Platonic Demiurge. It is shown that Plotinus first connected the two aspects of the divine, namely the Demiurge-creator and the intelligible paradigm that are described in the "Timaeus," into the single hypostasis of Intellect. The main reason for this assertion was the necessity to postulate the unity of the intellect and the intelligible object as a necessary condition for the possibility of all cognitions. As a result, instead of the traditional idea of the two gods, Plotinus elaborates the doctrine of a single divine Intellect, combining both these aspects.
Plato, Aristotle, Plotinus, philosophical theology, mythology, theoretical knowledge, Demiurge, intellect, intelligible, Enneads, Timaeus
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Volkova Nadezhda
Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: Institute of Philosophy, Russian Academy of Sciences; Goncharnaya Str. 12/1, Moscow 109240, Russian Federation;
Email: go2nadya@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.
The article is written within the framework of the project № 15-03-00211 "Metaphysics in the intercultural space: history and modernity" supported by RFBR Foundation
Сидорова М. П. Курский архиерейский хор в 1-й пол. XX века: репертуар и стилистика нотного архива (на примере регентской коллекции Орловых) // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2018. Вып. 29. С. 130-137. DOI: 10.15382/sturV201829.130-137
This article traces the history of the formation of the Kursk episcopal choir in the first half of the 20th century. Archival documents of the Soviet period constitute the historical background of the study. The Episcopal choir was one of the most prominent and professional choirs in the Kursk diocese. Despite the fact that the practice of the famous Russian conductor and composer Alexander Archangelsky (Russ. Александр Архангельский) was widespread throughout Russia in the early 20th century, the choir did not accept the new direction. The choir maintained the tradition of male-voice choral sound and did not include female voices. As a result of radical changes in the state policy in 1917, the manner of church singing culture of the choir changed. In particular, the era of male-voice sound ended in 1932 when Znamensky Cathedral of Kursk (Знаменский кафедральный собор) was closed down and all its structural units were liquidated. The restoration of the see in Kursk in 1943 led to the revival of the Episcopal choir. However, it now had a diff erent line-up and new technical capabilities. In the fi rst half of the 1940s, the Episcopal choir, conducted by Gavriil Ivanovich Orlov (Гавриил Иванович Орлов), started the practice of mixed church-choir chanting at Sergievo-Kazansky Cathedral (Сергиево-Казанский собор) of Kursk. There arose a necessity to restore the sheet music archive lost during the repressive events of the 1930s. The article examines the features of the liturgical practice of Kursk Episcopal choir in the Soviet times. It considers the problems of the stylistic and repertory content of the sheet music archive which was restored thanks to numerous donations from collections of parish churches and connoisseurs of church singing. The article also analyses the features of the repertoire of the Episcopal choir, illustrated by the inventory of singing papers of the Orlov family of episcopal cantors. The dynasty of the cantors Ivan Matveevich Orlov and Gavriil Ivanovich Orlov is closely connected with the historical limits of Kursk Episcopal choir in the early 20th century and, to a certain extent, reflects the features of the regional element in the art of church singing of Kursk region.
culture of church singing, episcopal choir, choir conductor, sheet music archive, sheet music manuscript, church hymn, Kursk
  1. Arkhierei kurskogo kraia: XVII–XX vek, available at: http://old-kursk.ru/book/razdorsky/r005.html (data obrashcheniia 11.11.2017).
  2. Iz istorii khramov Kurskoi eparkhii, Kursk, 2013, 17, 28.
  3. Kurskii Znamenskii muzhskoi monastyr'. K 400-letiiu osnovaniia. Po blagosloveniiu Vysokopreosviashchenneishego Germana, mitropolita Kurskogo i Ryl'skogo, Kursk, 2013, 11.
  4. Zhuravlenko I. A. , ed., Po pervym slovam. Svod sochinenii i napevov Pravoslavnoi tserkvi. Izdano v Rossii, Moscow, 2002, 48.
  5. Rakhmanova M. P., ed. Russkaia dukhovnaia muzyka v dokumentakh i materialakh, Tom IX, Kniga 1: 1920–1939-e gody, Chast' I: Russkoe Pravoslavnoe tserkovnoe penie v XX veke: sovetskii period, Moscow, 2015, 834.
Sidorova Marina
Place of work: Kursk Theological Seminary; 71A Progulochnaia Str., Kursk 305021, Russian Federation;
Post: Head of Cantorial Department;
ORCID: 0000-0001-8517-527X;
Email: marina.sidorova.00@list.ru.
Шеховцова И. П. Об одной неизвестной работе о. Димитрия Разумовского (к 200-летию со дня рождения ученого) // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2018. Вып. 29. С. 92-111. DOI: 10.15382/sturV201829.92-111
This article deals with a little-known work by D. V. Razumovsky (Russ. Д. В. Разумовский), devoted to the study of signs of Greek ekphonetic notation and published in 1863 in the journal Известия Императорского Археологического общества (“Proceedings of Imperial Archaeological Society”) by A. F. Bychkov (А. Ф. Бычков). For the fi rst time in musicology, D. V. Razumovsky gave a detailed description of this notation, provided their musical interpretation, identifi ed their sources and outlined the direction of their further study. The history of this publication is related to the Athos expedition of 1859–1860, organised by the prominent archaeologist and collector P. I. Sevastyanov (П. И. Севастьянов). Among the numerous photographs obtained by the expedition, there were also copies of noted Greek manuscripts, including those containing ekphonetic notation. D. V. Razumovsky studied and described these photographs that were submitted to the Public Library in St Petersburg by request of V. V. Stasov, who in the 1850–1860s was also interested in Greek church singing tradition. In the events described, the following fi gures were also involved: Prince M. D. Volkonsky (князь М. Д. Волконский), the librarian of the monastery of St. Panteleimon on Mount Athos Azariah (Poptsov; Азария (Попцов)), and bishop Porfi ry (Uspensky) (Порфирий (Успенский)), who also studied manuscripts with ekphonetic signs. This article briefl y describes the subsequent history of studies of this notation and provides data on the availability of Greek sources that contain it and are kept in Russian collections.
Greek ekphonetic notation, D. V. Razumovsky, P. I. Sevastianov, V. V. Stasov, Bishop Porfi ry Uspensky, M. D. Volkonsky, Byzantine musicology
  1. Arvanitis I., “Vizantiyskaya notatsiya”, in: Pravoslavnaya entsiklopediya, Moscow, 8, 2004, 360–376.
  2. Belonenko A. S., 1974. Stasov o drevnerusskoy muzyke, in: Sovetskaya muzyka, 7, 1974, 64–72.
  3. Borisovets E. A., “Afonskaia kollekcija”. Russkaya muzyka v dokumentakh i materialakh, Moscow, 7, 2012, book 1, 107–144.
  4. Engberg S. G., Ekphonetic [lectionary] notation, in: The New Grove: Dictionary of Music and Musicians. 2nd ed. (Stanley Sadie, ed.; John Tyrrell, execut. ed.), London, New York, 8, 2001, 47–51.
  5. Engberg S. G., Greek Ekphonetic Notation: the Classical and the Pre-Classical Systems. Palaeo-Byzantine Notations: a Reconsideration of the Source Material (J. Raasted, C. Troelsgård, ed.), Hernen, 1995, 33–55.
  6. Gertsman Ye. V., Vizantiyskoe muzykoznanie, Leningrad, 1988.
  7. Høeg. C., La notation ekphonétique (Monumenta Musicae Byzantinae: Subsidia, vol. 1, facs. 2), Copenhagen, 1935.
  8. Rakhmanova M. P., Borisovets E. A., (prep. texts, introd. article and comments), Russkaya dukhovnaya muzyka v dokumen takh i materialakh, vol. 7: Afonskaia ekspeditsiia Obshchestva liubitelei drevnei pis'mennosti (1906), in 2 books, Moscow, 2012.
  9. Ramazanova N. V., Ostromirovo Yevangelie i drevnerusskoe tserkovnoe penie, available at: URL: http://www.nlr.ru/exib/Gospel/ostr/ramazanova.html (24. 06. 2014).
  10. Shekhovtsova I. P., “Po sledam afonskoi ekspeditsii P. I. Sevast'ianova”, in: Vestnik PSTGU, V, 2 (26), 2017, 109–130.
  11. Shlihtina Ju. R., Materialy po vizantij sko-russkim muzykal'no-teoreticheskim svjazjam iz arhiva D. V. Razumovskogo, in: Hymnology, Moscow, 2000, 1 (in 2 parts), 2000, 19–25.
  12. Velimirović M. M., Father Razumovsky and Byzantine chant. Hymnology, Moscow, 1 (in 2 parts), 2000, 13–18.
Shekhovtsova Irina
Academic Degree: Candidate of Sciences* in Art Criticism;
Place of work: Gnessin Academy; 30–36 Povarskaya str., 121069 Moscow, Russian Federation; St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov Pereulok, 121069 Moscow, Russian Federation;
Post: Associated Professor;
ORCID: 0000-0001-9254-0829;
Email: irina-schech@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.
Богданов В. П. Священники Белозеровы и несколько сюжетов из истории книжности Пермского края: о чем говорят записи на кириллических изданиях XVII–XVIII вв. // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2018. Вып. 83. С. 131-146. DOI: 10.15382/sturII201883.131-146
This article is devoted to the inscriptions on books of the 17th and 18th cc. in which notes of the priests Belozerovs from the town of Solikamsk occur. In all, 34 books that contain 51 notes of members of this family have been identifi ed. The study of this complex of sources has allowed us to reconstruct a range of storylines. In particular, the history of four generations of the Belozerov family has been traced. Thus, three generations of this family, at least from 1728 (the date of the fi rst mention of the forefather of the family Ioann Nikiforovich Belozerov) to 1810, served as sextons and deacons at the Church of the Epiphany in Solikamsk. I. N. Belozerov’s great grandson Mikhail Semenovich in the period of 1822–1836 served as a priest in the church of the village of Dedyukhino, located not far from Solikamsk. The Belozerovs were keepers of libraries of the two aforementioned churches: they registered the donations and left corresponding notes on the books (and, apparently, in record-keeping documents), ordered the sending of books from the сonsistory. In fi ve cases out of eight, the books were sent by order of Lavrentiy, bishop of Vyatka and Great Perm, who occupied the see in 1774–1796. The identifi ed records clearly demonstrate the order of forming and operating of provincial church libraries in the 18th and 19th cc. as well as the make-up of their donors. The latter is an important source for the local history because the donors belonged to the upper circle of local society: the merchants Anufrievs (Gerasim Anufriev was burgomaster of Solikamsk), Rostovshchikovs etc. The documents published here are the ahnentafel of the Belozerovs and relevant records cited in modern spelling.
clergy, Belozerov family, Solikamsk, village of Dedyukhino, Perm region, Anufrievs, Rostovshchikovs, church libraries, records on books, genealogy, social history, book culture
  1. Belyankin, Yurij S. (2007) “Zapisi solikamskikh sviashchennikov Belozerovykh na kirillicheskikh izdaniiakh XVII –XVIII vv.” [“Notes of Solikamsk Priests Belozorovs on Cyrillic Books of the 17th — 18th cc.”]. Fedorovskie chteniya 2007, Moscow: Nauka, pp. 347–357 (in Russian).
  2. Pozdeeva, Irina V. (ed.) (2003) Kirillicheskie izdaniia XVI–XVII vv. v khranilishchakh Permskoi oblasti: Katalog [Cyrillic Editions of the 16th — 17th Centuries in Repositories of Perm Region: Catalogue]. Perm (in Russian).
  3. Pozdeeva, Irina V. (ed.) (2008) Kirillicheskie izdaniia 18 v. v khranilishchakh Permskoi oblasti [Cyrillic Editions of the 18th Century in Repositories of Perm region: Catalogue]. Perm (in Russian).
  4. Pozdeeva, Irina V., Dadykin, Anton V., Pushkov, Viktor P. (2007) Moskovskii pechatnyi dvor — fakt i faktor russkoi kul’tury. 1652‒1700 gody: Issledovaniia i publikatsii [Moscow Print Yard: A Fact and a Factor in Russian Culture. The Years 1652‒1700: Studies and Publications”]. In 3 vols. Vol. 1. Moscow: Nauka (in Russian).
  5. Shustova, Yuliya E. (2011) “Zapisi v izdaniiakh tipografi i L’vovskogo bratstva 1591–1644 godov iz sobraniia nauchno-issledovatel’skogo otdela redkikh knig (Muzeia knigi) RGB” [“Records in Publications of the Printing House of Lvov Brotherhood of 1591–1644 from the Collection of the Department of Rare books (Museum of Books), Russian State Library”], in Vivlioteka: Istoriya knigi i izuchenie knizhnyh pamyatnikov, vol. 2. Moscow, pp. 44–50 (in Russian).
Bogdanov Vladimir
Academic Degree: Candidate of Sciences* in History;
Place of work: Moscow State University; 27-4 Lomonosovsky Prospect, Moscow 119192, Russian Federation;
Post: senior research assistant;
ORCID: 0000-0002-3129-406X;
Email: vpbogdanov@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.
Сидорова М. П., Лебедева-Емелина А. В. Песнопения Дегтярева в дореволюционных изданиях: проблема доверия к нотным источникам // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2018. Вып. 32. С. 81-111. DOI: 10.15382/sturV201832.81-111
This article studies choir concertos by Stepan Anikievich Degtyarev, analyses pre-revolution editions of his music, the degree of their proximity or distance with regard to the manuscript sources. It also discusses the liturgical context of the concerto Гряди, гряди от Ливана, невесто (Church Slavonic ‘Come, Come from Lebanon, O Bride’) and the editing of its poetic text. The article also assesses the historical significance of spiritual concertos by Degtyarev, discovered in church collections of Kursk.
Degtyarev; choral concerto; library of the Bishop’s Choir in Kursk; editions of Seliverstov, Kireev, Goltinson; choirmaster’s copies, editing of church chants
  1. Artemova E. G. (2015) Dukhovno-muzykal'naia kul'tura Peterburga rubezha XIX–XX vekov [Spiritual and Musical Culture of Petersburg of the Late 19th — Early 20th Centuries]. Moscow (in Russian).
  2. Chernysheva T. A. (2015) “Deiatel'nost' arkhiereiskogo (mitropolich'ego) khora v kontse XIX — nachale XX vv.” [“Activities of the Archpriest (Metropolitan) Choir in the Late 19th — Early 20th Centuries]. Khristianskoe chtenie, 2015, vol. 2, pp. 251–295 (in Russian).
  3. Gardner I. A. (1982) Bogosluzhebnoe penie Russkoi pravoslavnoi tserkvi [Liturgical Singing of the Russian Orthodox Church. History]. Vol. 2. New York.
  4. Kutasevich A. V. (2014) “Muzykal'no-tematicheskie paralleli v tvorchestve Stepana Degtiareva i Artema Vedelia. Fenomen zaimstvovaniia i voprosy avtorstva sochinenii” [“Musical and Thematic Parallels in Creative Works by Stepan Degtyarev and Artem Vedel’. Phenomenon of Borrowing and Problems of Authorship”]. Vestnik PSTGU. Seriia 5, 2014, vol. 1 (13), pp. 104–119 (in Russian).
  5. Kutasevich A. V. (2016) “Dukhovno-muzichnі tvori Stepana Degtiar'ova u kiїvs'kikh rukopisnikh notnikh zіbranniakh. Do 250-rіchchia vіd dnia narodzhennia Stepana Degtiar'ova” [“Spiritual and Musical Works by Stepan Degtyarev in Kiev Manuscript Note Collections. For the 250 Anniversary of Stepan Degtyarev”]. Chasopis Natsіonal'noї Muzichnoї Akademії Ukraїni іmenі P. І. Chaikovs'kogo. 2016, vol. 4 (33), pp. 4–24 (in Russian).
  6. Lebedeva-Emelina A. V. (2004) Russkaia dukhovnaia muzyka epokhi klassitsizma (1765–1825): Katalog proizvedenii [Russian Spiritual Music of the Period of Classicism (1765‒1825): Catalogue of Works]. Moscow, pp. 353–457 (in Russian).
  7. Levashev E. M. (1986) S. A. Degtiarev, in Istoriia russkoi muzyki [History of Russian Music]. Vol. 4. Moscow (in Russian).
  8. Lopukhin A. P. Tolkovaia Bibliia Vetkhogo i Novogo Zaveta [Bible with Commentary. Old and New Testaments], available at: https://azbyka.ru/otechnik/Lopuhin/tolkovaja_biblia/ (09.11.2018) (in Russian).
  9. Pletneva A. A., Kravetskii A. G. (2005) Tserkovnoslavianskii iazyk: Uchebnoe izdanie dlia obshcheobrazovatel'nykh uchebnykh zavedenii, dukhovnykh uchilishch, gimnazii, voskresnykh shkol i samoobrazovaniia [The Church Slavonic Language. Handbook for Secondary Schools, Theological Colleges, Gymnasiums, Sunday Schools and Self-Study]. Moscow, 2005 (in Russian).
  10. Pomestnyi sobor Russkoi pravoslavnoi tserkvi 1917–1918 godov [Local Council of the Russian Orthodox Church of 1917‒1918], in M. P. Rakhmanova, S. G. Zvereva (eds.) Russkaia dukhovnaia muzyka v dokumentakh i materialakh [Russian Spiritual Music in Documents and Materials]. Vol. 3. Moscow, 2002 (in Russian).
  11. Rytsareva M. G. (2006) Dukhovnyi kontsert v Rossii vtoroi poloviny XVIII veka [Spiritual Concerto in Russia of the Second Half of the 18th Century]. St Petersburg (in Russian).
  12. Semenov D. S. (2015) “Slovar' pravoslavnogo russkogo tserkovnogo peniia. 2-ia red.”, in M. P. Rakhmanova (ed.) Russkaia dukhovnaia muzyka v dokumentakh i materialakh, vol. 9. Moscow, pp. 944–947.
  13. Shestnadtsat' dukhovnykh kontsertov anonimnykh avtorov iz rukopisnogo sbornika kontsa XVIII — nachala XIX v. Rekonstruktsiia i redaktsiia Antona Viskova [Sixteen Spiritual Concertos of Anonyme Authors from a Manuscript Collection of the Late 18th — Early 19th Century. Reconstruction and Edition by Anton Viskov]. Vol. 1. Moscow, 2015 (in Russian).
  14. Trushin Anatolii, priest. S. A. Degtiarev. K 250-letiiu so dnia rozhdeniia kompozitora [S. A. Degtyarev. For the 250th Anniversary of the Composer], available at: http://www.mepar.ru/library/vedomosti/91/2177 (09.11.2018) (in Russian).
  15. Zheltov M. S., priest. Pravdoliubov Sergii, archpriest. Bogosluzhenie Russkoi Tserkvi. X–XX vv. [Church Service in the Russian Church. 10th — 20th Centuries], available at: http://kievorthodox.org/site/worship/1132 (09.11.2018) (in Russian).
Sidorova Marina
Place of work: Kursk Theological Seminary; 71A Progulochnaia Str., Kursk 305021, Russian Federation;
Post: Head of Cantorial Department;
ORCID: 0000-0001-8517-527X;
Email: marina.sidorova.00@list.ru.
Lebedeva-Emelina Antonina
Academic Degree: Doctor of Sciences* in Art Criticism;
Academic Rank: Senior Research Fellow;
Place of work: State Institute for Art Studies; 5 Kozitskii Pereulok, Moscow, 125009, Russian Federation;
Post: Senior Researcher;
ORCID: 0000-0003-0803-6879;
Email: lebedeva-emelina@list.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.
Thanks to the keyholder of the Bishops ’Monastery of the Kursk city, the regent of the bishop’s choir, Archpriest Alexander Lobanov, and the regent of the Ascension Church of Kursk, the head of the Ascension children's and youth choir, Svetlana Kostina for providing music materialsThanks to Alexey Alexandrovich Naumov.
Анашкин Д. П. К вопросу о выделении сирийских приходов в Северной Америке в самостоятельную епархию в 1904–1923 гг. // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2019. Вып. 87. С. 72-81. DOI: 10.15382/sturII201987.72-81
This article deals with the separation of Syrian Parishes in North America from the North-American Diocese of the Russian Orthodox Church as an example of a separation of national parishes and formation of an independent diocese with a transition to a jurisdiction of another local church, in this case the Antiochian Patriarchate. Notably, the transition of the parishes from one jurisdiction to the other took place in the spirit of fraternal love and understanding and was not accompanied by rows and mutual accusations. Patriarch of Antioch did not establish his parishes in the USA and Canada without prior arrangement and by way of an accomplished fact, but addressed with messages to Patriarch Tikhon and to the Council of the Russian Orthodox Church Abroad, which accommodated the needs of the Antiochian Church. Church life of the Syrian parishes was made comlicated exclusively by discord among the Syrian bishops. Several parishes decided to go over to the jurisdiction of the Antiochian Patriarchate, whereas some of them, headed by bishop of Brooklyn Euthymios, remained in the Russian Church. Soon, bishop Euthymios got married and was deposed, while bishop Sophronius went into schism. The issue of the Syrian parishes in North America was dealt with by the Synod of Bishops of the Russian Orthodox Church Abroad in 1923, when it was decided that the Syro-Arabic parishes in North America be divided between Russian and Syro-Arabic bishops. After 13 years, in 1936, the Bishops’ Council was forced to get back to the issue of relations with the Syrian parishes in the USA and Canada. The Council decided not to object to the Syrian parishes going over to the Church of Antioch, which was a sensible position. This article includes a report by metropolitan Antony (Khrapovitsky) to the Bishops’ Council of the Russian Orthodox Church Abroad that took place in Sremski Karlovci in 1923. This report dealt specifi cally with Syro-Arabs in North America. The metropolitan argued in favour of the idea of transition of Syrian parishes from the jurisdiction of the Russian Church to that of the Antiochian Church and supported this both by characteristic features of church life in North America and the desire to give fi nancial help to the ancient Antiochian Church. Importantly, metropolitan Antony found it possible to withdraw from a literal understanding of the canons, which was for the real benefi t of the church.
Syrian Orthodox diaspora in America, Antiochian Patriarchate, contacts between Patriarch Tikhon and Patriarch Gregory, Metropolitan Antony and canon law, Orthodoxy in America, national dioceses in America and Canada
  1. Bochkov P., priest (2015) “Istoriia «Amerikanskoi Pravoslavnoi Katolicheskoi Tserkvi». Ot missii k raskolu i regressu” [History of the “America Orthodox Catholic Church”. From a Mission to Schism and Degradation], in Trudy Perervinskoi Pravoslavnoi dukhovnoi seminarii, vol. 12, pp. 42–44 (in Russian).
  2. Kostriukov A. (2011) Russkaia Zarubezhnaia Tserkov’ v 1925–1938 gg. Iurisdiktsionnye konfl ikty i otnosheniia s moskovskoi tserkovnoi vlast’iu [Russian Church Abroad in 1925‒1938. Jurisdiction Confl icts and Relations with Moscow Church Authorities]. Moscow (in Russian).
Anashkin Dmitry
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, 127051, Moscow, Russian Federation;
Post: Researcher;
Зимина Н. П., Королева Е. Д. Епископ Назарий (Андреев) в новейшей церковной истории (к вопросу о явлении конформизма в Русской Православной Церкви в 1920-е гг.) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2019. Вып. 91. С. 105-132. DOI: 10.15382/sturII201991.105-132
This article studies life and work of Bishop Nazariy (Andreev, 1865–1940), the prominent representative of the conformist episcopate of the 1920s. The use of a large range of previously unknown documents allowed the authors to compile a complete biography and to clarify the bishop’s church-related and political views, to specify the staff of the dioceses under his control, to reveal some methods of the Joint State Political Directorate (Russ. ОГПУ) in designing church schisms. It is shown that bishop Nazariy publicly defended the church after the February and October revolutions. During the Civil War he denounced the ideology of Bolshevism and, at the same time, criticised the policy of the Siberian White governments in connection with the foreign intervention and the involvement of the church in civil confrontation. After the war, he sought to find a compromise with the Soviet authorities and argued that the main task of the clergy was to christianise society and to dissociate from “political gambling”. In September 1922, by the eff orts of the State Political Directorate, he was removed from Yenisey diocese, lapsed into the Renovationist schism and started to support the methods of bishop of Tomsk Sophroniy (Arefyev) in pushing back the radical Renovationist group Living Church from the administration of Siberian dioceses in favour of the more moderate Union of Church Revival. He became one of the founders of the Renovationist episcopate of Siberia. The article gives data on the activities of Bishop Nazariy at the Renovationist see in Rostov-on-Don, his repentance to patriarch Tikhon and his appointment to Syzran, the new lapse into the Renovationist schism. The article shows the role of the State Political Directorate in the seduction of Bishop Nazariy into the Gregorian schism. It also outlines his return to the Orthodox Church and his activity at Chelyabinsk see in 1928. His fate after the arrest and conviction is also described.
conformism, bishop Nazariy (Andreev), Civil War in Siberia, Renovationist schism, Gregorian schism, Joint State Political Directorate, Declaration of Metropolitan Sergiy, bishop Sofroniy (Arefi ev), archbishop Nazariy (Blinov), metropolitan Iosif (Chernov), Alatyr’ vicariate, Krasnoyarsk diocese, Rostov-on-Don diocese, Syzran’ vicariate, Chelyabinsk diocese, Troitsk vicariate
  1. Grigorieva L., Dobronovskaia (Dvoretskaia) A., Ivanova E., Koniakhina I., Limaeva L., Sordia O. (eds) (2002) Religiia i vlast’ na territorii Krasnoiarskogo kraia. 1920–1991: Sbornik arkhivnykh dokumentov i materialov. Kniga 1: 1920–1941 [Religion and Power in the Territory of Krasnoyarsk Region. 1920–1991: Collection of Archival Documents and Materials. Book 1: 1920–1941]. Krasnoyarsk (in Russian).
  2. Iliashenko N. (2014) “Sostav iierarkhii Russkoi Pravoslavnoi tserkvi v preddverii bol’shogo terrora. Spisok arkhiereev iz arkhivno-sledstvennogo dela mitropolita Serafi ma (Aleksandrova) 1937 g.” [“The Hierarchy of the Russian Orthodox Church on the Threshold of the Great Terror. The List of Bishops from the Archival Legal Case of Metropolitan Seraphim (Alexandrov) of 1937”]. Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 3 (58), pp. 114–146 (in Russian).
  3. Ioann (Snychev) (1993) Tserkovnyie raskoly v Russkoi Tserkvi 20-30 godov XX stoletiya — grigorianskii, iaroslavskii, iosifl ianskii, viktorianskii i drugiie, ikh osobennosti i istoriia [Church Schisms in the Russian Church of the 1920‒30s — Gregorian, Yaroslavl, Josephian, Victorian, and Others, their Features and History]. Sortavala (in Russian).
  4. Ioann (Snychev) (1997) Stoianie v vere: Ocherki tserkovnoi smuty [Standing in Faith: Essays on Church Tumult]. St Petersburg (in Russian).
  5. Gubonin M., Griunberg P., Gaida F., Griunberg E., Kirpichev I., Krivosheeva N. (2006) Istoriia ierarkhii Russkoi Pravoslavnoi Tserkvi. Kommentirovannye spiski ierarkhov po episkopskim kafedram s 862 g. [The History of Hierarchy of the Russian Orthodox Church. Commented Lists of Hierarchs on Episcopal Sees since 862]. Moscow (in Russian).
  6. Kaplin P., Lavrinov V. (2006) “Grigorianskii raskol” [The Gregorian Schism], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 12. Moscow. Pp. 455–459 (in Russian).
  7. Koniuchenko A. (2001) “Nazarii (Andreev), episkop” [Nazarii (Andreev), Bishop”], in Cheliabinsk: Entsiklopediia [Chelyabinsk: Encyclopaedia]. Chelyabinsk. P. 533 (in Russian).
  8. Lavrinov V. (2016) Obnovlencheskii raskol v portretakh ego deiatelei [The Renovationist Schism in the Portraits of its Personalities]. Moscow (in Russian).
  9. Lavrinov V. (2018) Vremennyi Vysshii Tserkovnyi Sovet i ego rol’ v istorii Russkoi Pravoslavnoi Tserkvi (1925–1945) [The Temporary Supreme Church Council and its Role in the History of the Russian Orthodox Church (1925–1945)]. Moscow (in Russian).
  10. Lobashev А. (2007) “Veroiu pobezhdali!...”: Kniga o dukhovnom podvige pravoslavnykh iuzhnouraltsev [“By Faith they Won!...”: The Book of the Spiritual Feat of Orthodox Residents of South Ural]. Chelyabinsk (in Russian).
  11. Malashin G. (2011) Krasnoiarskaia (Eniseiskaia) eparkhiia Russkoi Pravoslavnoi Tserkvi: 1861– 2011 gg. [Krasnoyarsk (Yenisey) Diocese of the Russian Orthodox Church: 1861–2011]. Krasnoyarsk (in Russian).
  12. Makarii (Veretennikov) (2010) “Iosif (Chernov), mitropolit” [Metropolitan Iosif (Chernov)], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 25. Moscow. Pp. 680–682 (in Russian).
  13. Manuil (Lemeshevskii V.) (1987) Russkie pravoslavnye ierarkhi perioda s 1893 po 1965 gody (vkliuchitel’no): v 6 tomakh [Russian Orthodox Hierarchs of the Period from 1893 to 1965 (inclusively), in 6 vols.], vol. 5. Erlangen. Pp. 11–12 (in Russian)
  14. Soloviov I. (ed.) (2002) “Obnovlencheskii” raskol (Materialy dlia tserkovno-istoricheskoi i kanonicheskoi kharakteristiki) [“Renovationist” Schism (Materials for Church-Historical and Canonical Characteristics)]. Moscow (in Russian).
  15. Shushkanova E. Istoriia Arkhiereiskogo doma. Episkop Nazarii [A History of the House of the Archbishop], part 1, available at http//www.pravsiberia.ru/istoriya-arhierejskogo-domaepiskop-nazarij -chast-pervaya (17.03.2015).
  16. Skala A. (2007) Tserkov’ v uzakh: istoriia Simbirskoi-Ulianovskoi eparkhii v sovetskii period (1917–1991 gody) [The Church in Fetters: History of Simbirsk-Ulyanovsk Diocese in the Soviet Period (1917‒1991)]. Ulyanovsk (in Russian).
  17. Tabunshchikova L., Shadrina A. (eds) (2015) Tserkovnyie raskoly v Donskoi oblasti. 1920–1930-e gody. Sbornik dokumentov i materialov [Church Schisms in the Don Region. 1920–1930s. Collection of Documents and Materials]. Rostov-na-Donu (in Russian).
  18. Teodorovich S., Ivanov B. (1975) “Mitropolit Alma-Atinskii i Kazakhstanskii Iosif. (Nekrolog)” [Metropolitan of Almaty and Kazakhstan Iosif. (Obituary)]. Zhurnal Moskovskoi Patriarkhii, 12, pp. 10–15 (in Russian).
  19. Zimina N. (2010) “Ioann (Poiarkov), arkhiiepiskop” [Ioann (Poiarkov), Archbishop], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 23. Moscow. Pp. 435–438 (in Russian).
  20. Zimina N. (2013) “«Poluobnovlenchestvo» v Russkoi Pravoslavnoi Tserkvi v seredine 1920-kh gg.: k voprosu ob otsenke tserkovnoi politiki episkopa Elabuzhskogo Irineia (Shul’mina) i episkopa Sarapul’skogo Aleksiia (Kuznetsova)” [“Semi-Renovationism” in the Russian Orthodox Church in the Mid-1920s: on the Issue of Assessing the Ecclesiastical Policy of Bishop Iriney of Elabuga (Shulmin) and Bishop Alexiy of Sarapul (Kuznetsov)”]. Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 3 (52), pp. 17–41 (in Russian).
  21. Zimina N. (2014) “«Poluobnovlenchestvo» v Patriarshey Tserkvi v seredine 1920-kh gg.: episkop Iakov (Maskaiev) na Orenburgskoi kafedre (1923–1925)” [“Semi-Renovationism” in the Patriarch’s Church in the Mid-1920s: Bishop Iakov (Maskaev) at Orenburg See (1923–1925)]. Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 6 (61), pp. 91–112 (in Russian).
  22. Zimina N. (2016) “«Poluobnovlenchestvo» i inyie destruktivnyie iavleniia v Patriarshei Tserkvi v 1923‒1925 gg.” [“Semi-Renovationism” and Other Destructive Phenomena in the Patriarch’s Church in 1923‒1925], in Materialy XXVI ezhegodnoi bogoslovskoi konferentsii PSTGU [Materials of the 26th Annual Theological Conference of St. Tikhon’s Orthodox University for the Humanities]. Moscow. Pp. 93–98 (in Russian).
  23. Zimina N. (2017) “Nazarii (Blinov), arkhiepiskop” [Nazarii (Blinov), Archbishop], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 48. Moscow. Pp. 326–328 (in Russian).
Zimina Nina
Academic Degree: Candidate of Sciences* in Biology;
Academic Degree: Candidate of Sciences* in Biology;
Place of work: St. Tikhon’s Orthodox University for Humanities; 6/1 Likhov Pereulok, 127051 Moscow, Russian Federation;
Post: Senior Researcher, Research Centre for Modern History of Russian Orthodox Church;
ORCID: 0000-0001-7587-1001;
Email: ZiminaNP@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.
Koroleva Elena
Academic Degree: Candidate of Sciences* in History;
Place of work: Troitsk and South Ural diocese of the Russian Orthodox Church; 457100 Troitsk, Chelyabinskaya Oblast’, Russian Federation;
Post: member of the commission for the canonization of saints;
ORCID: 0000-0002-3876-8571;
Email: korel93@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.
Логинова М. П. Основы образования в США и России: культурно-религиозный аспект // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2019. Вып. 54. С. 9-23. DOI: 10.15382/sturIV201954.9-23
This article deals with the history of the systems of education in the USA and Russia as well as with the connection between education and religion. The comparison of the requirements for the educational process that have formed in the two cultures throughout the history allows one to speak about the diff erences in the national systems of Russian and American education. The article examines some studies of those researchers who dealt with the connection between culture and religion as well as with the history of the development of national educational systems and addresses to the core religions of the USA and Russia, i.e. Protestantism and Orthodoxy. The article studies certain key characteristics, mindsets, and values of the Protestant and Orthodox religions that shape the educational cultures of the USA and Russia. Among the characteristics under comparison, there are vocation of the person, labour in the person’s life, and the attitude to the result of his or her labour. These features are closely connected to the process of education and infl uence its ideology. This comparison, as well as the linguistic and etymological analysis of the words education and образование, to bring up, воспитывать allows one to conclude that the meaning of education is diff erent in the two cultures. Major aims of the education in these countries have national peculiarities and sometimes are fundamentally dissimilar, which makes one doubt the unreasonable transfer of any important feature from one educational culture to the other.
national system of education, history of education, educational (academic) values, Protestant values, Orthodox values, educational traditions of USA, educational traditions of Russia
  1. “Education for All American Youth” (1944), in Educational Policies Commission. Washington.
  2. “The Purposes of Education in American Democracy” (1938), in Educational Policies Commission. Washington, pp. 102–103.
  3. Barrow C. (1990) Universities and the Capitalist State. Corporate Liberalism and the Reconstruction of American Higher Education, 1894–1928. Madison.
  4. Belenchuk L. (2018) “Traditsionalizm v russkoy pedagogike rubezha XIX‒XX vv. (na primere tvorchestva K. P. Pobedonostseva i o. Ioanna Kronshtadtskogo)” [Traditionalism in Russian Pedagogy of the Late 19th — Early 20th Centuries (with Konstantin Pobedonostsev’s and St. Ioann Kronshtadtskiy’s Literary Works as an Example)]. Vestnik PSTGU. Seriia IV: Pedagogika. Psihologiya, 49, pp. 49–58 (in Russian).
  5. Bok D. (1990) Universities and the Future of America. Durham; London.
  6. Bondarevskaia E., Kulnevich S. (1999) Pedagogika: lichnost v gumanisticheskikh teoriyakh i sistemakh vospitaniya [Pedagogy: The Personality in Humanistic Theories and Systems of Upbringing]. Moscow (in Russian).
  7. Dal V. (2011) Tolkovyi slovar' zhivogo velikorusskogo iazyka [Explanatory Dictionary of the Living Great Russian Language]. Moscow, vol. 2 (in Russian).
  8. Delbanco A. (2014) College. What It Was, Is, and Should Be. Berlin; Boston.
  9. Divnogortseva S. (2006) “Smysl, sushchnost' i tsel' vospitaniia v kontekste pravoslavnoi pedagogicheskoi kul'tury” [Meaning, Essence, and Goals of Education in the Context of Orthodox Culture]. Vestnik PSTGU. Ser. 4: Pedagogika. Psihologiya, 3, pp. 68–87 (in Russian).
  10. Divnogortseva S. (2009) “Filosofsko-istoricheskoe obosnovanie idealov vospitaniia v trudakh slavianofi lov” [Philosophical and Historical Grounds of Pedagogical Ideas in Works of Slavophiles]. Vestnik Moskovskogo universiteta MVD Rossii, 4, pp. 11–15 (in Russian).
  11. Dushepoleznye poucheniia prepodobnykh Optinskikh startsev (2003) [Edifying Homilies of the Holy Elders of Optina Monastery], in 2 vols. Vol. 2. Izdanie Vvedenskoi Optinoi pustyni (in Russian).
  12. Franklin B. (1993) Autobiography. Boston.
  13. Hillescheim J., Merrill G. (1971) Theory and Practice in the History of American Education. A Book of Readings. Pacific Palisades.
  14. Ignatii (Brianchaninov), St. (2007). Otechnik [Selected Sayings of Saint Fathers]. St. Petersburg (in Russian).
  15. Ilarion (Alfeev), metropolitan. (2012) Pravoslaviie [Orthodoxy], vol. 1. Moscow (in Russian).
  16. Lucas C. (2006) American Higher Education. A History. New York.
  17. Osipov A. Vstrecha s dukhovenstvom [Meeting with the Clergy], available at http://tv-soyuz.ru/peredachi/a-i-osipov-vstrecha-s-duhovenstvom-chast-1 (in Russian, 01.09.2019).
  18. Osipov A. Chto takoe obrazovanie? [What does Education Mean?], available at https://alexey-osipov.ru/video/obrazovanie/chto-takoe-obrazovanie-mpgu-20140517/ (in Russian, 01.09.2019).
  19. Pirogov N. (2016) Izbrannye pedagogicheskie proizvedeniia [Selected Pedagogical Works]. Moscow (in Russian).
  20. Rapatsevich E. (2010) Zolotaia kniga pedagoga [Golden Book of the Educationalist]. Minsk (in Russian).
  21. Rosenstock-Huessy E. (1938) Out of Revolution. Autobiography of Western Man. New York.
  22. Rushdoony R. (1963) The Messianic Character of American Education. Studies in the history of the philosophy of education. Nutley.
  23. Teliia V. (1996) Russkaia frazeologiia. Semanticheskii, pragmaticheskii i lingvokul'turologicheskii aspekty [Russian Phraseology. Semantic, Pragmatic, and Lingvo-Cultural Aspects]. Moscow (in Russian).
  24. Thelin J. (2004) A History of American Education. Baltimore.
  25. Vasmer M. (1964‒1973) Etimologicheskii slovar' russkogo iazyka [Etymological Dictionary of Russian]. Moscow (Russian translation).
  26. Vine P. (1976) “The Social Function of Eighteen-Century Higher Education”. History of Education Quarterly, 16/4, pp. 409–424.
  27. Weber M. (2016) Protestantskaia etika i dukh kapitalizma [The Protestant Ethic and the Spirit of Capitalism]. Moscow; St. Petersburg (Russian translation).
Loginova Marina
Place of work: Bates College; Lewiston, Maine, USA;
Post: Visiting Lecturer, Department of German and Russian Studies;
ORCID: 0000-0003-4772-1748;
Email: loginova.marina@gmail.com.
Павлов Д. В. Особенности послевоенного возрождения Ташкентской и Среднеазиатской епархии в свете деятельности преосвященного Гурия (Егорова) // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2020. Вып. 93. С. 117-135. DOI: 10.15382/sturII202093.117-135
This article examines church life in Tashkent and Central Asian diocese during the period of its post-war revival, when the diocese was led by Revd. Guriy (Egorov). It studies several aspects of church life, i.e. the opening of churches, return of former church buildings to communities and construction of new ones, establishment of parish life, organisation of supply of parishes with candles, service books and church utensils. The role of the authorised representatives of the Council for the Russian Orthodox Church in the process of restoring church life is also analysed. It is shown that in the period 1944‒1948 the authorised representatives in one way or another contributed to the opening of churches in the republics of Central Asia. The article reveals unique features of Tashkent and Central Asian diocese and the associated diffi culties. Revd. Guriy, despite various diffi culties, actively visited the diocese parishes (many of which for decades or never at all saw the ruling bishop), consecrated newly opened churches, paid attention to parish issues, pointed out defi ciencies and helped to overcome them. Under Revd. Guriy, the number of parishes in the diocese reached its maximum of 67 (he visited 61 parishes in person). When there came a cooling in church-state relations, Revd. Guriy actively defended low-income parishes from closure, and also changed tactics, turning his eff orts to industrial centres in Central Asian republics.
Russian Orthodox Church, state-church relations, Central Asia, diocese of Tashkent and Central Asia, church life revival, petitions of believers, church openings, authorised representative of Council for Russian Orthodox Church, bishop Guriy (Egorov)
  1. Borisova O. (2019) Gonimy, no ne ostavleny: Tashkentskaia i Sredneaziatskaia eparkhiya. 1943‒1961 [Persecuted but not abandoned: Tashkent and Central Asian Diocese]. Moscow (in Russian).
  2. Chumachenko T. (1999) Gosudarstvo, Pravoslavnaia Tserkov’, veruiushie. 1941‒1961 gg. [State, Orthodox Church, believers, 1941‒1961]. Moscow (in Russian).
  3. Dorofeev R. (2015) Zakat turkestanskogo obnovlenchestva i missiia arkhiepiskopa Aleksiia (Palitsyna) 1943‒1944 godov [The decline of Turkestan renovationism and the mission of archbishop Alexy (Palitsyn) in 1943‒1944]. Vostok Svyshe, 2 (37), pp. 61‒71 (in Russian).
  4. Galak A. (2017) Nastoiatel’ samarkandskogo Sviato-Georgievskogo khrama protoierei Petr Kniazhinskii [Rector of Samarkand St. George’s church archpriest Petr Kniazhinskiy]. Vostok Svyshe, 3 (44), pp. 34‒40 (in Russian).
  5. Grushina A. (2014) “My znaem tainu zhizni…”. Sud’ba i pastyrskii podvig arkhimandrita Borisa (Kholcheva) [“We know the mystery of life…” The fate and pastor’s feat of archimandrite Boris (Kholchev)]. Moscow (in Russian).
  6. Ikim, Vladimir, metropolitan (2011) Po stopam Apostola Fomy. Khristianstvo v Tsentral’noi Azii [In the wake of Thomas the Apostle. Christianity in Central Asia]. Moscow (in Russian).
  7. Ozmitel E. (2017). Kirgizstanskii martirolog: Novomucheniki i ispovedniki Tserkvi Russkoi, repressirovannoe dukhovenstvo, tserkovnosluzhiteli, monashestvuiushchie i miriane, rodivshiesia, sluzhivshie, postradavshie v Kirgizstane v ХХ v. [The Kyrgyzstan martyrology: new martyrs and confessors of Russian Church, persecuted clergy, clerics, monks and laity, born, having served, suffered in Kyrgyzstan in the 20th century]. Bishkek (in Russian).
  8. Shkarovsky M. (1999) Russkaia Pravoslavnaia Tserkov’ pri Staline i Khrushcheve (Gosudarstvennotserkovnye otnosheniia v SSSR v 1939‒1964 gg.) [Russian Orthodox Church under Stalin and Khrushchev (state-church relations in the USSR in 1939‒1964)]. Moscow (in Russian).
  9. Shubkin V. (2012) “Evoliutsiia gosudarstvenno-tserkovnykh otnoshenii na territorii Orenburgskoi (Chkalovskoi) eparkhii v 1943–1958 gg.” [Evolution of state-church relations in the diocese of Orenburg (Chkalovsk)]. Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia 2: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2 (45), pp. 44‒55 (in Russian).
  10. Wendland, Ioann, metropolitan (1999) Kniaz’ Fedor (Chernyi). Mitropolit Guriy (Egorov) [Prince Feodor (Cherny). Metropolitan Guriy (Egorov)]. Yaroslavl (in Russian).
  11. Zaslavskii V. (2004) Tserkovnaia smuta v Turkestanskoi eparkhii (po materialam Tsentral’nogo gosudarstvennogo arkhiva Respubliki Uzbekistan i drugim istochnikam) [Religious turmoil in Turkestan diocese (based on materials from the Central State Archive of the Republic of Uzbekistan and other sources)]. Tserkovno-istoricheskii vestnik, 11, pp. 183‒245 (in Russian).
Pavlov Dmitriy
Place of work: St. Tikhon’s Orthodox University for Humanities; 6/4 Likhov pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0002-6010-3103;
Email: d.v.pavlov_77@mail.ru.
Смирнов И. П. Оправдание нации культурой как основа историософии Г. П. Федотова // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2020. Вып. 94. С. 59-73. DOI: 10.15382/sturII202094.59-73
This article analyses the academic work of historian and philosopher G. P. Fedotov in terms of his philosophical and methodological principles and proposes a thesis that a culture-centred approach served as a foundation for his own historiosophy. This philosopher interpreted the historical process primarily as a creative self-expression of peoples represented in their culture, which he characterised as a “growth of national consciousness”. The key idea is a national tradition; Fedotov posited its revitalisation in contemporary nation-states of Europe. He ascribed particular significance to the language and among other things pointed to the contradictory role of the Slavonic language of the liturgy and of Old Russian literature in Russian history. Prominent place in Fedotov’s academic interests is occupied by civilisational fractures of Russian history and by the issue of cultural unity and transmission of legacy within the national tradition. The article points to the conceptual link between Fedotov’s ideas and the Russia-specifi c thought, domestic Russian cognitive tradition. Belonging to the latter is expressed in such elements of his philosophy as attention to the problem of personality and to the theory of freedom, opposing culture and civilisation, integrated view of the history of humankind, literature-centred approach, denial of linear logic of determinated progress, rejection of the hedonistic explanation of man as a subject in history, criticism of rationalism, economism, individualism, etc. Fedotov not only successfully applied his cultural and historical theory to the history of Russia, but also efficiently used it in specualtions about the future, about the time after the change of the political system. He linked the future fate of the country with a successful solution to the national problem, which he thought to be possible only if founded on the integrating mission of Russian culture; he anticipated and in a number of cases accurately predicted dramatic processes typical of the present day.
history of culture, Russian thought, national tradition, self-consciousness, theory of national construction, culturocentrism, historiography, G. P. Fedotov
  1. Antoshchenko A. (2003) “Evraziia” ili “Sviataia Rus’”? Rossiiskie emigranty v poiskakh samosoznaniia na putiakh istorii [“Eurasia” or “Holy Rus’”? Russian emigrants in search of self-cognition on the paths of history]. Petrozavodsk (in Russian).
  2. Antoshchenko A. (2014) “Georgii Petrovich Fedotov: poslednie gody v Sovetskoi Rossii” [Georgiy Petrovich Fedotov: The last years in Soviet Russia], in Rossiiskaia intelligentsiia v usloviiakh tsivilizatsionnykh vyzovov [Russian intelligentsia in the context of civilisational challenges]. Pp. 22–26. Cheboksary (in Russian).
  3. Antoshchenko A. (2017) ““Vizantinizm” v interpretatsii G. P. Fedotova” [“Byzantinism” in the interpretation of G.P. Fedotov], in Vestnik slavianskikh kul’tur, 44, pp. 7–20 (in Russian).
  4. Ivonina O. (2000) Vremia svobody`. Problema napravlennosti istorii v khristianskoi istoricheskoi mysli Rossii XIX — serediny XX v. [Time of freedom. The problem of orientation of history in the Christian historical thought of Russia in the 19th — mid-20th centuries]. Novosibirsk (in Russian).
  5. Kiselev A. (2004). Strana grez Georgiia Fedotova (razmyshleniia o Rossii i revoliutsii) [The land of dreams of Georgiy Fedotov (refl ections on Russia and the revolution)]. Moscow (in Russian).
  6. Klepikova Iu. (2019) “Bremia imperii i prizvanie Rossii: k fi losofi i istorii G. P. Fedotova” [The burden of the empire and the vocation of Russia: Philosophy of history by G. P. Fedotov], in Filosofskie nauki, 4, pp. 44–57 (in Russian).
  7. Mezhuev V. (1996) “Natsiia i gosudarstvo” [The nation and the state], in V. Mezhuev. Mezhdu proshlym i budushchim [Between the past and the future]. Moscow (in Russian).
  8. Morozov E. (2005) “«Novyi grad» v Zapadnoi Evrope: mysli o Rossii” [The “New City” in Western Europe: thoughts about Russia], in Istoriia mysli. Russkaia myslitelnaia traditsiia [History of thought. Russian philosophical tradition], 3, pp. 126–138 Moscow (in Russian).
  9. Rybachuk V. (1996) Filosofiia kultury G. P. Fedotova [Philosophy of culture of G. P. Fedotov]. Tver’ (in Russian).
  10. Serbinenko V. (1991) “Opravdanie kul’tury: tvorcheskii vybor G. Fedotova” [Justifi cation of culture: G. Fedotov's creative choice], in Voprosy filosofii, 8, pp. 41–53 (in Russian).
  11. Serbinenko V., Grebeshev I. (2016) Russkaia metafizika XIX–XX vekov [Russian metaphysics of the 19th — 20th centuries]. Moscow (in Russian).
  12. Smirnov I. (2020) Istoriia mysli. Teoreticheskie osnovaniia [History of thought. Theoretical foundations]. Moscow (in Russian).
  13. Zaitseva N. (2001) Logika liubvi: Rossiia v istoriosofskoi kontseptsii G. Fedotova [Logic of love: Russia in the historiosophical concept of G. Fedotov]. Samara (in Russian).
Smirnov Igor
Academic Degree: Candidate of Sciences* in History;
Academic Degree: Candidate of Sciences* in History;
Academic Rank: Senior Research Fellow;
Place of work: Lomonosov Moscow State University; 1/46 Leninskie gory, Moscow 119991, Russian Federation;
Post: Leading Researcher, Laboratory for Philosophy of Economy;
ORCID: 0000-0001-5408-4164;
Email: post123_2000@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.
Илюха О. П. Восприятие и освоение детьми запретных и таинственных мест в новом советском городе: случай послевоенной Сортавалы // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2020. Вып. 58. С. 129-143. DOI: 10.15382/sturIV202058.129-143
This article demonstrates how children looked at and explored the landscape of a town ceded from Finland to the USSR during World War II. As opposed to their parents, the generation born after the war was exploring and assimilating the spaces of Sortavala as their own, natural, granted from the very beginning. Children did not have post-war fears of adults as to the possible return of the previous residents of the town, nor did they have doubts about becoming rooted in the land that only recently had become Soviet. The spatial organisation of the Soviet childhood was subject to unifi - cation and control by adults. But children created their own topography of the urban milieu which had its “locations of freedom”, feebly controlled or not controlled at all by adults. There were their own rules where their games and dreams could be made real. In the confi nes of these locations, children’s mythological ideas about the world found their expression most vividly. It is noteworthy that in Sortavala such places, among others, were Finnish cemeteries. These were zones of cultural alienation for adults. The article pays attention to the places of the town that were free from prohibitions and which due to children’s perception and fantasies acquired features of mystery and attraction. The practices of exploring the urban space by children became part of assimilating the cultural landscape “from below”. It existed contrary to the structured and standardised “exploration of the home land” that was forcibly introduced “from above”. The sources of the article are, primarily, documents in form of memoirs, i.e. memoir texts, including recorded interviews about the childhood, essays and poetry. Due to the fact that they are non-contradictory, accordant in their content and mutually supplementing, they are regarded as an integrated text about Sortavala post-war childhood.
history of childhood, childhood anthropology, urban landscape, territorial behaviour, Sortavala, Karelia, Soviet-Finnish borderlands
  1. Antropova Iu. (2016) “Sovremennyi gorodskoi sotsium i prostranstvo detstva: problemy sopriazhennogo razvitiia” [Modern urban society and the space of childhood: problems of concurrent development]. Izvestiia Saratovskogo universiteta: Sotsiologiia. Politologiia, 16 (2), p. 153–161 (in Russian).
  2. Asonova E. (2010) “Novye tsennosti v detsko-roditel’skikh otnosheniiakh” [New values in parent-child relationships]. Pro et Contra, 1–2 (48), p. 78–93 (in Russian).
  3. Bezrogov V. (2003) “Arkhiv vospominanii o detstve Universiteta Rossiiskoi akademii obrazovaniia” [Archive of childhood memories of the University of the Russian Academy of Education]. Razvitie lichnosti, 1, p. 186–203 (in Russian).
  4. Bezrogov V. (2010) “Pomnit’ nel’zya zabyt’: kollektivnaia pamiat’, vospominaniia o detstve i tema voiny v uchebnikakh dlia nachal’noi shkoly kontsa 1940-kh — nachala 2000-kh gg.” [Remember or forget: collective memory, childhood memories and the theme of war in textbooks for elementary schools in the late 1940s — early 2000s”], in Rozhkov A. (ed.) Vtoraia mirovaia voina v ramkakh detskoi pamiati [World War II as part of children’s memory]. Krasnodar. P. 31–65 (in Russian).
  5. Cherednikova M. (1995) Sovremennaia russkaia detskaia mifologiia v kontekste faktov traditsionnoi kul’tury i detskoi psikhologii [Modern Russian children’s mythology in the context of the facts of traditional culture and child psychology]. Ul’yanovsk (in Russian).
  6. Linnik Iu. (2008) “Moia fennomaniia” [My fennomania”]. Sever, 3–4, p. 222–232 (in Russian).
  7. Osorina M. (2008) Sekretnyi mir detei v prostranstve mira vzroslykh [The secret world of children in the space of the world of adults]. St. Petersburg (in Russian).
  8. Pershina N. (2008) “Dver’ v proshloe ili?..” [Door to the past or?..]. Sever, 3–4, p. 234–238 (in Russian).
  9. Sal’nikova A. (2019) “Gorod detstva v avtobiografi cheskikh narrativakh kazanskikh istorikov” [City of childhood in autobiographical narratives of historians from Kazan]. Vestnik Permskogo universiteta: Istoriya, 1 (44), p. 129–137 (in Russian).
  10. Sal’nikova A. (2017) “Konstruirovanie «detskogo» prostranstva sovetskogo goroda v 1917– 1927 gg. (k postanovke problemy)” [The construction of the “children’s” space of the Soviet city in 1917–1927 (raising the issue)]. Dialog so vremenem. Al’manakh intellektual’noi istorii, 60, p. 222–237 (in Russian).
  11. Toporkov A. (2000) “Detskie sekrety v nauchnom osveshhenii (Obzor sovremennoi literatury po detskomu fol’kloru)” [“Children's secrets in a scientifi c description (a review of contemporary literature on children's folklore)”]. NLO, 5 (45), p. 352–359 (in Russian).
Ilyukha Olga
Academic Degree: Doctor of Sciences* in History;
Academic Degree: Candidate of Sciences* in History;
Academic Rank: Senior Research Fellow;
Place of work: Institute of Linguistics, Literature and History of Karelian Research Centre, Russian Academy of Sciences; 11 Pushkinskaya Str., Petrozavodsk 185910, Republic of Karelia, Russian Federation;
Post: Director of the Institute of Linguistics;
ORCID: 0000-0002-1672-5925;
Email: ilyukha.olga@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.
The article was prepared on the state task of the KarRC RAS.
Логинова М. П. Философия американского образования: от истины до мнения // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2021. Вып. 60. С. 22-36. DOI: 10.15382/sturIV202160.22-36
The article deals with the process of establishing of American system of education from the fi rst schools in the New World till the present time. Being an essential part of culture in any society, education forms a spiritual image of people, their system of values, and aspiration. The author analyses some features of the philosophy of American education, its religious foundation that comes from Christian Europe. In the 17th — 18th centuries, the opening of schools and colleges was a religious enterprise. Furthermore, the educationalists of the young republic considered education a cornerstone of the new-born culture; therefore, colleges and later universities started playing a role of spiritual centres for the nation. According to some researchers, science became a new religion, whereas universities came to be a new church that had power to unite people on the basis of spiritual community and spiritual growth of a person. In the 17th century, students went to colleges to know the truth, whereas in the 19th century, due to scientifi c developments, the emergence of the theory of evolution, and technical revolutions, the unchangeable and eternal category of truth is being changed into truths-facts that can transform and should be proven through scientific experiments. Throughout this period, at American educational institutions students acquire skills of critical thinking and learn how to prove their viewpoints. At the next stage of the development of the national educational system, truths-facts were replaced with opinions. At present, American colleges and universities off er ‘fluff ’ courses reflecting utilitarian wants and interests of students who are seen as consumers of educational services; opinions become a major product of the educational activity. This leads to the deintellectualisation of science on the whole and to erosion of knowledge.
history of American higher education, philosophy of education, American educational traditions, educational (academic) values, truth and truths, knowledge, opinions
  1. Weber M. (2016) Izbrannoe: Protestantskaia etika i dukh kapitalizma [Selected works: The Protestant Ethic and the Spirit of Capitalism]. Мoscow; St. Petersburg (in Russian).
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  8. Delbanco A. (2014) College. What it was, is, and should be. Berlin; Boston, available at http://www.degruyter.com.lprx.bates.edu/view/product/465840 (07.05. 2019).
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  23. Zmirak J. (ed.) (2000) Choosing the right college: The whole truth about America's top schools, available at https://ebookcentral.proquest.com/lib/bates/detail.action?docID=3316191. (03.11.2019).
  24. Zoch P. A. (2004) Doomed to fail. The built-in defects of American education. Chicago.
Loginova Marina
Place of work: Bates College; 2 Andrews Road, Lewiston, Maine, USA, 04240;
Post: Visiting Lecturer, Department of German and Russian Studies;
ORCID: 0000-0003-4772-1748;
Email: loginova.marina@gmail.com.
Шеховцова И. П. Музыкальная палеография в трудах епископа Порфирия (Успенского) (1804–1885) // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2021. Вып. 41. С. 32-59. DOI: 10.15382/sturV202141.32-59
The study is devoted to the research of the notated Greek manuscripts from the collection of Bishop Porphyry (Uspensky), as well as its relationship with the musical and paleographic research of this outstanding collector and Hellenistic scientist. For the first time, along with 45 deranged Greek manuscripts (on the theory and practice of Byzantine and post-Byzantine music) from his collection, studied and described by E. V. Gercman, 18 more sources from the same collection are involved, containing signs of ekphonetic notation (they are presented in a special Appendix to the article). Like many other special collections of manuscripts (sample passages, as well as the most important copies) that were compiled by Bishop Porphyry for studies in paleography, this mini-collection can be considered as part of a grandiose paleographic atlas, which was compiled and placed by the scientist at the basis of his conceived and partially realized comprehensive work on the book culture of the Christian East. Of particular value in his musical collection are numerous dated Greek sources (including 17 with neumen-notation and 9 with ekphonetic-notation), which makes it possible to build a paleographically reliable picture of the development of the written-musical culture of the Eastern Christian tradition. A study of the scientist's archive and the history of the receipt of his collection in 1883 by the Imperial Public Library (now the National Library of Russia) showed, that shorty before it was reorganized, apparently, by Bishop Porphyry, it resulted all the originals (especially the fragments previously stored in extensive paleographic album folders) to be separated from the copies, which formed 7 new collections (including 4 collections of copies from Greek manuscripts), these are currently a part of Fond no. 1499 (RNB).
Bishop Porphyry (Uspensky), collections of Greek manuscripts, Greek musical paleography, ekphonetic notation, musical Byzantine studies, E. V. Gercman, V. F. Odoevsky, D. V. Razumovsky
  1. Gertsman E. V. (1996) V poiskah pesnopenij grecheskoj Cerkvi. Preosvyashchennyj Porfirij Uspenskij i ego kollekciya drevnih muzykal'nyh rukopisej [In Search of the Chants of the Greek Church. Reverend Porfiry Uspensky and his collection of ancient musical manuscripts]. St. Petersburg (in Russian).
  2. Gertsman E. V. (1996, 1999) Grecheskie muzykal'nye rukopisi Peterburga: Katalog [Greek musical manuscripts of St. Petersburg: Catalog], vol. 1: National Library of Russia; vol. 2: Library of the Russian Academy of Sciences, Archive of the Russian Academy of Sciences, Library of the State University, Hermitage. St. Petersburg (in Russian).
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  5. Wellesz E. (1949/1961) A History of Byzantine Music and Hymnography. Oxford.
Shekhovtsova Irina
Academic Degree: Candidate of Sciences* in Art Criticism;
Place of work: Gnessin Academy; 30–36 Povarskaya str., 121069 Moscow, Russian Federation; St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov Pereulok, 121069 Moscow, Russian Federation;
Post: Associated Professor;
ORCID: 0000-0001-9254-0829;
Email: irina-schech@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.
Соловьев А. П. Секулярное как политическая теология в русской религиозной философии первой половины XX века // Вестник ПСТГУ. Серия I: Богословие. Философия. 2022. Вып. 101. С. 57-81. DOI: 10.15382/sturI2022101.57-81
The article is devoted to the problem of understanding the secular as political theology in Russian religious philosophy of the first half of the 20th century. The connection between the concept of «political theology» and the concept of «secular» is carried out in accordance with the approach of K. Schmitt. Schmitt’s approach is proposed to be expanded to understand political theology as borrowing the structure of theistic theology by other means for secular purposes. In the article, this approach is used to identify what can be defined as the analysis of «political theologies» in the works of Russian religious philosophers of the first half of the 20th century. The study determines that the secular as political theology appears as the «religion of anthropolatry» of the Russian intelligentsia for Merezhkovsky and Bulgakov, and appears as the mythology of communism for Losev and Florensky. The article concludes that the political theologies of socialism and communism are the result of the secularization of the Jewish apocalyptic and Christian chiliasm for Bulgakov, Berdyaev, Losev. Whereas, socialism and communism are secular variants of Gnosticism, which he defines as «the heresy of utopianism» from Frank’s point of view. The article concludes that understanding of the secular as political theology allows us to interpret the phenomenon of religious conversion, which is considered as the beginning of Russian religious philosophy, as a transition from political theology to theistic theology, and not just as a transition from atheism and skepticism to faith. It also states the possibility of applying the concept of confessionalization to understand cultural criticism of modern political theologies by Russian religious philosophers of the first half of the 20th century.
Russian religious philosophy, secular, political theology, religion of anthropolatry, apocalyptics, myth, cult, Merezhkovsky, Bulgakov, Berdyaev, Frank, Florensky, Losev, religious conversion, confessionalization
  1. Aliaev G., Rezvykh T. (2019) “Problema teoditsei — istochnik russkogo revoliutsionnogo sotsializma″. Parizhskii doklad Semena Franka 1938 goda” [“The problem of theodicy as a the source of Russian revolutionary socialism». Semyon Frank’s Paris report of 1938]. Vestnik Russkoi khristianskoi gumanitarnoi akademii, vol. 19, no. 2, pp. 20–25 (in Russian).
  2. Antonov K. (2002) “Problema religioznogo obrashcheniia v tvorchestve S. L. Franka” [The problem of religious conversion in the works of S. L. Frank]. Religiovedenie, no. 4,pp. 39–51 (in Russian).
  3. Antonov K. (2003) “Fenomen religioznogo obrashcheniia i ego znachenie v istorii russkoi mysli” [The phenomenon of religious conversion and its signifi cance in the history of Russian thought], in Istoriia mysli. Russkaia myslitel′naia traditsiia. Vypusk 2 [The history of thought. Russian tradition of thought. Issue 2], Moscow: Vuzovskaia kniga, pp. 4–21 (in Russian)
  4. Antonov K. (2009) “Fenomen religioznogo obrashcheniia i stanovlenie refl eksivnykh struktur religioznykh traditsii” [The phenomenon of religious conversion and the formation of reflexive structures of religious traditions]. Religiovedenie, no. 4, pp. 90–102 (in Russian).
  5. Antonov K. (2015) “¯Ia, blagodarenie Bogu, ne bogoslov…″: stanovlenie russkoi religioznoi filosofii i istoki kontseptsii zapadnogo pleneniia pravoslavnogo bogosloviia” [“I, thank God, am not a theologian...”: the formation of Russian religious philosophy and the origins of the concept of Western captivity of Orthodox theology]. Khristianskoe chtenie, no. 3, pp. 68–92 (in Russian).
  6. Antonov K. (2020) “Kak vozmozhna religiia?: Filosofiia religii i filosofskie problemy bogosloviia v russkoi religioznoi mysli XIX–XX vekov [“How is religion possible?”: Philosophy of religion and philosophical problems of theology in Russian religious thought of the XIX–XX centuries], vol. 2. Moscow: PSTGU (in Russian).
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Solovev Artem
Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: Kazan Federal University; Kazan, Russia;
Post: Head of the Department of Religious Studies;
ORCID: 0000-0003-4376-9752;
Email: artstudium@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.
Павлов И. И. Понятие “новое религиозное сознание” как политическое действие: к вопросу о влиянии идей Д. С. Мережковского на развитие философии Н. А. Бердяева // Вестник ПСТГУ. Серия I: Богословие. Философия. 2023. Вып. 105. С. 83-97. DOI: 10.15382/sturI2023105.83-97
The paper “The Concept of New Religious Consciousness as a Political Act: Remarks on the Influence of D. Merezhkovsky’s Ideas on the Elaboration of N. Berdyaev's Philosophy” claims to identify the influence of Merezhkovsky’s teaching on the development of Berdyaev’s philosophy using the methodology of intellectual history and the history of concepts. The author shows the discrepancies in current Berdyaev studies analyzing the place of concepts taken by Berdyaev from Merezhkovsky’s ‘new religious consciousness’ (criticism of ascetic Christianity, the idea of ‘the third testament’ and others) in Berdyaev’s philosophy. While some researchers interpret these concepts as just metaphors, others understand them as fundamental for Berdyaev’s thought. According to the author, this problem turns connected with the insufficiency of the methodology used by scholars, which does not allow to draw a consistent connection between the context and the internal logic of philosophical thought. The author argues that this problem can be solved with using the methodology of intellectual history, which considers philosophical texts to be actions (Skinner) and analyzes terms as dynamic, redefined concepts, for the content of which a political struggle is being waged (Lübbe). Outlining the intellectual history of the ‘new religious consciousness’, the author shows how this expression introduced in Merezhkovsky’s L. Tolstoy and Dostoevsky becomes a concept redefined in discussions and used in a polemical way. Berdyaev played an important role in this conversion, developing the ‘new religious consciousness’ as a consistent doctrine. Approaching Merezhkovsky’s group, Berdyaev understands the ‘new religious consciousness’ as connected with Merezhkovsky’s ideas, but redefines its metaphysical content, linking it with spiritualistic personalism. Merezhkovsky responds Berdyaev by agreeing to recognize him as the main philosophical theorist of the ‘new religious consciousness’ if Berdyaev joins Merezhkovsky’s religious and political project. Although Berdyaev distances himself from religious and political practices of the Merezhkovsky family, he nevertheless continues to use the expression ‘new religious consciousness’ while claiming his teaching to be the genuine ‘new religious consciousness’. In The Meaning of a Creative Act (1916) Berdyaev formulates a complete metaphysical doctrine based on the intuitions expressed in an earlier polemic. The book publication was unequivocally perceived by Merezhkovsky's circle as Berdyaev’s claim to redefine the ‘new religious consciousness’. The author concludes that it is precisely this approach, considering the ‘new religious consciousness’ as a political concept, that allows to consistently trace the influence of this concept on the internal logic of Berdyaev’s philosophy.
Berdyaev, Merezhkovsky, new religious consciousness, history of Russian philosophy, intellectual history, history of concepts, H. Lübbe, performativity
  1. Antonov K. (2020) “Kak vozmozhna religiia?”: Filosofiia religii i filosofskie problemy bogosloviia v russkoi religioznoi mysli XIX–XX vekov [“How is religion possible?” Philosophy of religion and philosophical problems of theology in Russian religious thought of the 19th — 20th cc.]. In 2 vols. Moscow (in Russian).
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  6. Berdyaev N. (2002) Sub specie aeternitatis. Opyty filosofskie, sotsialnye i literaturnye (1900–1906 gg.) [Sub specie aeternitatis. Philosophical, social and literary essays (1900–1906)]. Moscow (in Russian).
  7. Berdyaev N. (2004) Mutnye liki [The dim faces]. Moscow (in Russian).
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Pavlov Ilia
Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: National Research University Higher School of Economics;
Post: Senior Lecturer;
ORCID: https://orcid.org/0000-0002-5355-2584;
Email: elijahpavloff@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 study was implemented in the framework of the Basic Research Program at the National Research University Higher School of Economics (HSE University) in 2022.
Смирнов И. П. Национальные государства или «мировое общество»? // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2023. Вып. 112. С. 169-180. — Rev. op.: Nationen und Nationalismen in Geschichtsschreibung und Erinnerungskultur / H.-H. Nolte, Hrsg. Gleichen; Zürich, 2020. 184 S.
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Smirnov Igor
Academic Degree: Candidate of Sciences* in History;
Academic Degree: Candidate of Sciences* in History;
Academic Rank: Senior Research Fellow;
Place of work: Lomonosov Moscow State University; 1/46 Leninskie gory, Moscow 119991, Russian Federation;
Post: Leading Researcher, Laboratory for Philosophy of Economy;
ORCID: 0000-0001-5408-4164;
Email: post123_2000@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.
Шеховцова И. П. «Греческие вопросы» в трудах князя В. Ф. Одоевского o церковном пении и невменная Антология из его коллекции // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2023. Вып. 50. С. 36-69. DOI: 10.15382/sturV202350.36-69
The article reviews in a new perspective the little-known data related to the works of V.F. Odoevsky in the field of history and theory of church singing. The «Greek questions» opened in connection with this were studied by him, first of all, in the context of comparative observations concerning the modal organization of chants of different traditions. Important information on this subject contains, in addition to the works of the outstanding musicologist-theorist, a variety of archival materials related to the circle of his scientific communication – Bishop Porfiry (Uspensky), D.V. Razumovsky, V.V. Stasov, Yu.K. Arnold, P.I. Sevastyanov and others. In addition, the problem of studying of the Octoechos (the eight-mode system or «Osmoglasie»), a central theme in Odoevsky’s works, was also reflected in the selection of primary sources on the theory and practice of church singing, which were specially acquired for scientific purposes, both for personal use and to replenish the collections of the St. Petersburg Public Library and the Moscow Rumyantsev Museum. Thus, it is quite natural that the remarkable Greek Anthology (RSL. F. 210. No. 27), created in Smyrna by the scribe Christodoulos in 1792, appeared in Odoevsky’s superbly selected collection of church-singing manuscripts. As a result of its paleographic and codicological study, it was possible to establish important details and the context of its existence. Undoubtedly, it vividly reflected not only the final period of the Greek manuscript culture, but also the flourishing of the local (Smyrna) church singing tradition that began in the 2nd half of the 18th century.
V.F. Odoevsky, Bishop Porfiry (Uspensky), Yu.K. Arnold, P.I. Sevastyanov, church singing, Octoechos (Osmoglasie), Greek singing manuscripts, Smyrna
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Shekhovtsova Irina
Academic Degree: Candidate of Sciences* in Art Criticism;
Place of work: Gnessin Academy; 30–36 Povarskaya str., 121069 Moscow, Russian Federation; St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov Pereulok, 121069 Moscow, Russian Federation;
Post: Associated Professor;
ORCID: 0000-0001-9254-0829;
Email: irina-schech@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.
Шохин В. К., Гипп К. С., Соловьев А. П., Астапов С. Н., Антонов К. М., Носачев П. Г., Степанова Е. А., Замаренков М. Ю., Смирнов М. Ю., Мирошникова Е. М., Аринин Е. И. Оправдалась ли концепция постсекулярного? К 15-летию стамбульского доклада Ю. Хабермаса «Против воинствующего атеизма» // Вестник ПСТГУ. Серия I: Богословие. Философия. 2023. Вып. 108. С. 115-152. DOI: 10.15382/sturI2023108.115-152
On April 22, 2023, the editorial board of the journal “St. Tikhon’s University Review. Theology. Philosophy. Religious Studies” with the participation of the Department of Philosophy and Religious Studies of St. Tikhon’s University, within the framework of the annual conference “Research in Religion: Past, Present, Future”, a round table dedicated to the problems associated with the concept of “post-secular”. The presentations and the subsequent discussion addressed the issues of modern understanding of the boundaries and conditions for the use of the term “post-secular”, the relationship between theories of secularization and the concepts of post-secular, the so-called problem “post-secular hybrids”, questions about the relationship between the real social and discursive dimensions of the concepts of the post-secular, about the empirical foundations and metaphysical premises of the theories of secularization and the concepts of the post-secular, the problem of Eurocentricity of the concept of the post-secular and its applicability to other cultural regions, the impact of the concept of the post-secular on the understanding of religion in general, the problems of correlation religion and science in modern consciousness, various aspects of the position of religion in modern society. We bring to the attention of the readers the materials of the round table.
post-secular, post-secular hybrids, metaphysics, secularization, simulacrum, religious, secular, J. Habermas, H. Casanova, T. Assad.
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  23. Shohin V. (2021) “Vaktsinofobiia, Ìfundamentalizm″ i tonkaia nastroika sovremennoi pandemii” [Vaccinophobia, “fundamentalism” and the fi ne tuning of the present-day pandemic]. Vestnik PSTGU. Seriia I: Bogoslovie. Filosofi ia. Religiovedenie, vol. 97, pp. 123‒137 (in Russian).
  24. Shtyrkov S. (2021) Religiia, ili Uzy blagochestiia (Azbuka poniatii) [Religion, or Bounds of piety (Alphabet of concepts)]. St. Petersburg (in Russian).
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Shokhin Vladimir
Academic Degree: Doctor of Sciences* in Philosophy;
Academic Rank: Professor;
Place of work: Institute of Philosophy, Russian Academy of Sciences; Goncharnaya Str. 12/1, Moscow 109240, Russian Federation;
Post: Head of the Sector of Philosophy of Religion;
ORCID: 0000-0002-2111-8740;
Email: vladshokhin@yandex.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.
Gipp Konstantin, archpriest
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow 127051, Russian Federation;
Post: Senior Lecturer, Faculty of Th eology;
ORCID: 0000-0003-4562-0302;
Email: ksg18@yandex.ru.
Solovev Artem
Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: Kazan Federal University; Kazan, Russia;
Post: Head of the Department of Religious Studies;
ORCID: 0000-0003-4376-9752;
Email: artstudium@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.
Astapov Sergey
Academic Degree: Doctor of Sciences* in Philosophy;
Academic Rank: Professor;
Place of work: Southern Federal University; 105/42 Bolshaya Sadovaya str., Rostov-on-Don, Russian Federation, Head of the Department of Philosophy of Religion and Religious Studies;
ORCID: 0000-0001-7697-2170;
Email: snastapov@sfedu.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.
Antonov Konstantin
Academic Degree: Doctor of Sciences* in Philosophy;
Academic Rank: Associate Professor;
Place of work: St. Tikhon's Orthodox University for Humanities; 6/1 Lihov per., Moscow, 127051 Russian Federation;
Post: Head of the Department of Philosophy and religious studies;
ORCID: 0000-0003-0982-2513;
Email: konstanturg@yandex.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.
Nosachev Pavel
Academic Degree: Doctor of Sciences* in Philosophy;
Place of work: Higher School of Economics; 20 Myasnitskaya Ulitsa, Moscow, 101000 Russian Federation;
Post: associated professor;
ORCID: 0000-0002-0884-4705;
Email: pavel_nosachev@bk.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.
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.
Zamarenkov Mikhail
Student status: Graduate student;
ORCID: 0000-0002-7802-5887;
Email: skyw@inbox.ru.
Mikhail Smirnov
Academic Degree: Doctor of Sciences* in Sociology;
Academic Degree: Candidate of Sciences* in Philosophy;
Academic Rank: Professor;
Place of work: Pushkin Leningrad State University; 10 Peterburgskoe shosse, Sankt-Peterburg (St. Petersburg), Russian Federation;
Post: Head of the Department of Philosophy;
ORCID: 0000-0002-1749-3003;
Email: mirsnov55@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.
Miroshnikova Elena
Academic Degree: Doctor of Sciences* in Philosophy;
Academic Rank: Professor;
ORCID: 0000-0002-3612-3016;
Email: miroshnikovaem@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.
Аринин Евгений
Academic Degree: Doctor of Sciences* in Philosophy;
Academic Rank: Professor;
ORCID: 0000-0002-6206-8452;
Email: eiarinin@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.
Павлова А. Л. Ярославские традиции в церковной стенописи Тверского края эпохи классицизма // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2023. Вып. 51. С. 155-173. DOI: 10.15382/sturV202351.155-173
In the article an attempt is made of clearing up the source of the North-East Tver region artistic culture flourishing in the 19th century that especially became strikingly apparent in church wall-painting. Beginning with the early 19th century the painters from the city of Yaroslavl were actively working in the Tver region and introduced various traditions of Yaroslavl into the fine arts. One of the characteristic features of the Yaroslavl painters’ language was the combination of Old Russian and West European devices in the classicism stylistic context that found a reflection in the Tver region monuments. At present the phenomenon of different trends coexistence in the beginning of the 19th century is well known in the specialized literature through the example of icon-painting. A similar occurrence took place in the monumental art but so far it hasn’t been investigated in the scholarly literature. The works of the Yaroslavl painters Banshchikov and Smirnov are preserved in the Resurrection cathedral in Kashin as a masterpiece of wall-painting without renovations or restorations. Through the example of the cathedral paintings the devices of the Yaroslavl painters are being analyzed, in particular the use of the rare Old Testament cycle in the painting programme created on the basis of the popular German engravings from Christoph Weigel Bible (1695). A comparison of the Yaroslavl painters’ style in the Korsun Icon of the Mother of God church in the village of Zelentsovo and a number of the North-East Tver region murals is carried out. The analysis of the interregional connections and the study of the Old Russian traditions firmness in the classicism period favour the deepening one’s knowledge about the view of the Russian art development in the first half of the 19th century. For the Yaroslavl region bordering the Tver region districts Yaroslavl as a strong monumental art centre became one of the main sources of the new artistic traditions.
Yaroslavl icon-painting, Resurrection cathedral in Kashin, Korsun Icon of the Mother,church mural painting of 19th century, wall-painting of God church in the village of Zelentsovo, Tver region wall-painting, C.Weigel Bible
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Pavlova Anna
Academic Degree: Candidate of Sciences* in Art Criticism;
Place of work: Scientific Research Institute for Fine Arts Theory and History of the Arts Academy of Russia; Prechistenka ul., 21, Moscow; State Institute of Art Studies; Koziskii per., 5, 125009 Moscow, Russian Federation;
Post: head of department;
ORCID: 0000-0002-3651-8448;
Email: annapava@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.
Павлов Д. В. Малоизвестные страницы биографии архиепископа Ермогена (Голубева) конца 1940-х гг. // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2023. Вып. 115. С. 131-141. DOI: 10.15382/sturII2023115.131-141
Archbishop Hermogenes (Golubev) is one of the most prominent hierarchs of the Russian Orthodox Church of the second half of the twentieth century. His figure has already attracted the attention of researchers. However, there are still gaps in his biography, one of which is the question of how he came to serve in Central Asia — a place where he was particularly noted in the struggle for the Church during the Khrushchev persecution. The proposed article is intended to fill this gap. It examines the period of service of Archimandrite Hermogenes (Golubev), during which he was moved from the Intercession Cathedral of Astrakhan to the Trinity-Sergius Lavra and further to Samarkand. New sources are introduced into scientific circulation — letters from Archimandrite Hermogenes to his cellarer, Agafya Vasilevna Krasulina, thanks to which the circumstances of these relocations are revealed. The motives of the participation of Archbishop Philip (Stavitsky) of Astrakhan and Stalingrad, as well as Patriarch Alexy (Simansky) in these events are analyzed.
Archimandrite Hermogen (Golubev), A. V. Krasulina, Patriarch Alexy (Simansky), Astrakhan Diocese, Archbishop Philip (Stavitsky), Trinity-Sergius Lavra, Tashkent and Central Asian Diocese, Bishop Guriy (Egorov), Commissioner of the Council for the Affairs of the Russian Orthodox Church in the Astrakhan region P. V. Kulemin.
  1. Bartenev G. (2023) “Upravlenie ukrupnennoi eparkhiei v period gonenii na Tserkov na primere arkhiepiskopa Astrakhanskogo i Saratovskogo Filippa (Stavitskogo) 1943–1953 gg.”. Khristianskoe chtenie, 2023, vol. 1, pp. 345–355 (in Russian).
  2. Borisova O. (2019) Gonimy, no ne ostavleny: Tashkentskaia i Sredneaziatskaia eparkhiia. 1943‒1961. Moscow (in Russian).
  3. Bychkov S. (2010) Osvobozhdenie ot illiuzii. Moscow (in Russian).
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Pavlov Dmitriy
Place of work: St. Tikhon’s Orthodox University for Humanities; 6/4 Likhov pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0002-6010-3103;
Email: d.v.pavlov_77@mail.ru.
Наделяева Е. П. Методы формирования основ православного сознания у студентов технических вузов (на примере учебно-методического комплекса «Основы российской государственности») // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2023. Вып. 71. С. 68-78. DOI: 10.15382/sturIV202371.68-78
The article undertakes a theoretical analysis of the possibilities of including elements of Orthodox culture and Orthodox values in the subject field of the new educational and methodological complex "Fundamentals of Russian Statehood", created for students of natural science and engineering specialties. The development of this course took place within the framework of the Project "DNA of Russia", implemented with the support of the Ministry of Science and Higher Education of the Russian Federation. A significant event for teachers of humanities in September 2023 was the release of textbooks and methodological manuals "Fundamentals of Russian Statehood". The course differs in content and functionality from the generally accepted complex of humanitarian subjects in higher school. There are still disputes between philosophers, historians, political scientists, economists about its information content, but all experts agree on the recognition of the need to update the content and revise the principles of teaching social and humanitarian disciplines, which are read not only in the humanities, but also in technical universities. The challenges of the current time in the field of education require an adequate response from the academic community of higher education - the use of new forms of comprehension of factual material and the organization of cognitive activity of students, filling these forms with new meanings, including educational spiritual and patriotic potential. The purpose of this study is to comprehend the prospects for the formation of students' ideas about the formation of Russian statehood through the prism of Christian ideals. Studying the materials of the course "Fundamentals of Russian Statehood", it can be noted that its content is already largely based on Orthodox values, but this fact does not exclude the need for a more detailed development of this topic.
fundamentals of the Orthodox faith, Orthodox culture, humanitarian subjects, teaching methods, Russian statehood, higher education, spiritual and patriotic education.
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  2. Divnogortseva S. (2021) “Metodika prepodavaniia religii kak nauka i uchebnaia distsiplina”. Vestnik PSTGU. Seriia IV: Pedagogika. Psikhologiia, 2021, vol. 63, pp. 50–63 (in Russian).
  3. Dmitriev V. (2015) Voskhozhdenie “...k nizinam” o. Pavla Florenskogo. Moscow (in Russian).
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Nadelyaeva Ekaterina
Academic Degree: Candidate of Sciences* in Culturology;
Academic Rank: Associate Professor;
Place of work: Moscow Institute of Physics and Technology (National Research University); Moscow region, Dolgoprudny, Institutsky Lane, 9;
Post: Associate Professor;
ORCID: 0009-0005-8162-4206;
Email: nadeliaeva.ep@mipt.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.