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Пантелеева А. В. Роль дискурсивных практик в формировании маргинальности общин мессианского иудаизма // Вестник ПСТГУ. Серия I: Богословие. Философия. 2014. Вып. 3 (53). С. 81-90. DOI: 10.15382/sturI201453.81-90
The author attempts to analyze the most significant stages of the developing of the Messianic conception within Judaism as well as the cultural and historical conditions and mechanisms which contributed to the marginalizing of Messianic Jewish communities within Judaism. The main research instrument used by the author is the discourse analysis method proposed by M. Foucault as well as the method of problematization developed and systematized later by Castel. Given methodology presupposes a reconstruction of historical events as refracted by their modern perception; the aims are, fi rstly, to discover invariant models or continuity that are instrumental in preserving the identity of problematization in its constant transformations and, secondly, to single out the principles of varying, that is the variant models of the phenomenon under study. In our case, the problematization emerges at the moment when abruption or marginalization of Messianic Jewish communities takes place. At the end the author arrives at the following conclusions: with respect to Messianic Judaism it is obvious that in the course of its historical development the term «Messianic» has acquired and appropriated negative connotations which was preconditioned mainly by the fact that Messianic communities and groups which shared and actively propagated the Messianic ideas in the society were perceived and declared by the dominant religious tradition as unacceptable, heretical or marginal phenomena destabilizing the established order.
G. Simmel, M. Foucault, marginality, Christianity, Messiah, Messianic Judaism, discourse, narrative, cultural borders, discourse analysis, mythopoeia.

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Пантелеева А. В. От религиозных практик к религиозным нарративам как смыслообразующим моделям поддержания солидарности в сообществе // Вестник ПСТГУ. Серия I: Богословие. Философия. 2017. Вып. 71. С. 119-130. DOI: 10.15382/sturI201771.119-130
Taking into account Durkheim’s declaration about religion as a base for human solidarity, this article aims to trace the dynamics of those mechanisms that allow religion to play this role in transient conditions. The paper demonstrates how E. Durkheim’s theoretical programme is interpreted by one of his followers, the founder of cultural sociology J. Alexander, and how it is used in cultural and sociological methodology. The paper also draws attention to the fact that J. Alexander remains within the paradigm proposed by E. Durkheim, in which cognitive and social structures correlate and interact; however, at the same time he develops the Weberian approach emphasising an important role of such symbolic systems as language, myth, narrative in the organisation of human experience, behaviour and consciousness. J. Alexander draws on both approaches to the understanding of religion, but redefines religion as a discourse or as a series of narratives that transmits, on the one hand, a certain tradition of describing social reality, and, on the other hand, makes possible for this reality to be rewritten and to acquire a different meaning. The paper demonstrates the relevance of E. Durkheim’s basic assumption about the solidifying role of religion and describes the way how the emphasis on the authorising role of religious practices is gradually moving to the sense-building function of religious narratives.
E. Durkheim, solidarity, religious narratives, functions of religion, discourse

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Panteleeva Anna
Academic Degree: graduate student;
Place of work: Faculty of Philosophy, Moscow State University 27-4 Lomonosovskij prospekt, 119992 Moscow, Russian Federation;
Пантелеева А. В. Священник и пациент: практики взаимодействия в пространстве больницы // Вестник ПСТГУ. Серия I: Богословие. Философия. 2020. Вып. 88. С. 121-132. DOI: 10.15382/sturI202088.121-132
This article presents results of a fi eld study carried out at Sklifosofsky Institute. Using the obtained results, it analyses the role of a hospital priest both within the space of the hospital, in the system of hospital interaction and in a broader perspective; its aim is to identify reasons for a social tension emerging around the discussion about the lawfulness and necessity of the priest’s presence at hospital. The article employs theoretical framework developed by I. Goff mann and M. Foucault, describes the specificity of interaction of the priest and the patient conditioned by the heterotopic space, examines practices and strategies of interaction in conditions of hospital (these are non-characteristic of the participants), distribution of symbolic power in these relations. Despite the fact that offi cial legal documents declare the right of the priest to conduct religious rites in the territory of hospital, the presence of priests or availability of chapels and churches can provoke mixed reactions in some patients and visitors. This study attempts to give an integrated idea of how the interaction between the priest, patient, visitors, nurses, hospital personnel takes place and to answer the question why mixed reactions arise. Observations have shown that the sourse of mixed reactions is the co-presence of participants of the interaction in the heterotopic space unusual to all of them, which weakens the hierarchic system and disrupts the distribution of symbolic power among the participants. The participants are forced to interact with each other face to face. This face-to-face interaction imposes certain restrictions on them and inspires certain expectations which under these circumstances can only be supported by the voluntary desire to save the face of each participant. The priest is, on the one hand, in a privileged position because his status is maintained by the assistant nurses. On the other hand, his position is vulnerable because the space of heterotopia weakens his right to a special status.
prayer service, heterotopia, Orthodoxy, priest, religion, healthcare, symbolic power
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Panteleeva Anna
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov per., Moscow 127051, Russian Federation;
ORCID: 0000-0002-8559-8878;
Email: panteleeva.a.v@gmail.com.
This article was prepared as part of the project “Religious Leadership in Late Antiquity - Early Middle Ages” of the Ecclesiastical Institutions Research Laboratory (EIRL), STOU with the support of the Development Fund of STOU.