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

In his lecture «Speculation in Colours» prince E. N. Trubetskoy quotes an unnamed «biographer» of St. Sergius of Radonezh, who reported that the saint «erected a church in the name of the Holy Trinity as a mirror for all those whom he had gathered for communal life, so that the contemplation of the Holy Trinity might vanquish the fear of the hateful dividedness of the world». It is however noteworthy, that detecting the source of this quotation has not been possible up to this day: in fact, none of the ancient Vitae of St. Sergius contains it. Besides, although we can say with certainty that it was St. Sergius who has initiated special veneration of the Holy Trinity in the Russian tradition, an analysis of text sources shows that the idea of unification of the whole creation on the model of the Trinitarian unity — that exactly idea which was elaborated by prince E. N. Trubetskoy on the basis of the passage cited — is not presented in them. This makes the author of this article believe that the source for this quotation belongs to a much later epoch. His research let him claim that the source of the quotation is a text by archimandrite Anthony (Khrapovitsky) which was interpolated by N. F. Fedorov into his own discourse and reproduced by prince Trubetskoy in Fedorov’s «transcription». This conclusion enables us to make our apprehensions about the Old Russian tradition more precise and to assess critically the concepts of modern theologians, philosophers and art scholars based on this quotation.

icon, image, St. Andrei Rublev, Holy Trinity, St. Sergius of Radonezh, Prince E. N. Trubetskoy, N. F. Fedorov, Anthony (Khrapovitsky).

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Khondzinskii Pavel, archpriest

The authors suggest introducing the notion of the gift into the theory and practice of the University life. They believe that the relationship of gift in transmission of knowledge is immanent to the management organization of the University. If knowledge is given as a gift and in the situation of gift-giving, then the University milieu should have the relationship of gift. The gift is described here as a theological and anthropological category and then juxtaposed with educational concepts of certain theologians and with ideas of modern economists. Proceeding from the notion of gift, the authors formulate the problem of today’s University which consists in its economical conditionality and in the penetration of market ideology into the scholarly milieu. Transfer of knowledge, which is considered as an absolute value, when circulating within the process of gift-giving, in practice is often identified with utilitarian exchange: the knowledge acquires its price, what inevitably reflects the relationship between professors, students and University’s administration.

gift, University, knowledge, theology, economy, higher education theology, market, community, J. H. Newman, formal organization.

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Emel'ianov Nikolai, archpriest

Given that philosophical theology has two basic missions, i.e. apologetic and hermeneutic, the author avows that it is because of its philosophical nature that it realizes the first task via critical analysis of not only antitheistic but also theistic propositions and the second one by exegesis of the exegesis itself. The paper deals with the exegesis of the contemporary Christian (both Roman Catholic and Orthodox) concern conditioned by the intervention into Biblical studies of a very fashionable trend, i.e. reader-response criticism whose extreme (readers are virtually regarded as the authors of the text) corresponds to Roland Barth’s postmodernist conception of the death of the author. The paper detects not only the logical self-refutation of this theory, but also its profound inconsistency. Indeed, while positioning their liberation of a text from an author as an antitheological revolution, the champions of deconstructivism don’t realize that in the historical perspective they only parody one of the very ancient and infl uential trends of theological Biblical hermeneutics, which the author of the paper designates as “Alexandrism” and whose origins he tries to discover.

philosophical theology, apologetics, hermeneutics, exegesis, Biblical studies, reader-response criticism, post-structuralism, the death of the author, Alexandrism, allegorical method

1. Bart R. Izbrannye raboty: Semiotika. Pojetika (Selected Works: Semiotics, Poetics), Moscow, 1994.
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3. Djevis S. T. 2013 “Otkrovenie i bogoduhnovennost'” (Revelation and God Inspiration), in Flint T. P., Rej M. K. (eds.) Oksfordskoe rukovodstvo po filosofskoj teologii, Moscow, 2013, pp. 66–98.
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Shokhin Vladimir

The concept of the names of God and their role in the creation and existence of the world, as well as the practice of their veneration constitute an essential part of Judaism in general, and are elaborated in detail in Jewish mysticism. In Kabbalah, an idea of the creative power of the Tetragrammaton (the ineff able four-letter Name) and other names occupies an especially prominent place. It is based on the idea of linguistic mysticism conveyed in the Jewish mystical treatise Sefer Yetzirah (“Book of Creation”, 3–6 centuries AD.). According to this ancient text, the creation of the world is seen as a linguistic process in which the Hebrew letters are thought of as both the creative forces and the material of which the world is created. The article analyses the main features of the symbolism of the divine names in medieval Kabbalah. We have identifi ed two main areas in the understanding of the divine names, peculiar to the two main schools of classical medieval Kabbalah — theosophical (theurgic) and ecstatic (prophetic). The ideas of these schools are considered according to the works of two prominent kabbalists of the 13th c. — Joseph Gikatilla and Abraham Abulafi a. In the fi rst of these schools, knowing the names of God leads to the actualization of the latent mystical forces and results in a transformation and reintegration of our world and the world of the divine. This process, in turn, is understood as having an eschatological and messianic signifi cance. Abraham Abulafi a elaborated sophisticated practices of combining the divine names aimed at transforming the adept’s consciousness, its purifi cation and development of special mental abilities. At the end of the mystical path the practitioner achieves the state of prophecy and eventually merges with the Divine.

Kabbalah, Jewish Mysticism, Jews, Names of God, divine Names, Judaism, Torah, Tetragrammaton, Abulafia

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Burmistrov Konstantin

This paper provides an analysis of contemporary Russian academic literature on spirituality. The authors single out key features of these texts, especially their approach to defi ning their subject. They formulate major semantic contexts within which spirituality is discussed by sociologists and psychologists, as well as practical implications of the term. The authors compare the academic usage of the term ‘spirituality’ with its usage in everyday language; the comparison is based on a mass survey conducted in 2006. In the literature that served as the material for the present study, we can observe political, cultural and religious aspects of spirituality. It can be viewed as a form of patriotism, as religious worldview, as overcoming the limitations of human nature, as erudition, as a means to fi ght the non-spiritual character of modern society, or as an aspiration towards the ideal. The overall fuzziness of the term is a consequence of its emotional and utopian connotations in the Russian language.

spirituality, religiosity, values, Russian philosophy, psychology, sociology, psychology of religion, sociology of religion

1. Aguzumcjan R. V., Hachatrjan N. G. 2012 “Izuchenie fenomena duhovnosti v kontekste religioznogo znanija i psihologicheskoj nauki” (Study of Phenomenon of Spirituality in Context of Religious Knowledge and Psychological Science), in Nacional'nyj psihologicheskij zhurnal, 2012, vol. 1, pp. 74–80.
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6. Gadaev V. Ju. 2012 “Duhovnost' kak sociokul'turnyj fenomen i problemy ee razvitija u sovremennoj molodezhi” (Spirituality as Socio-Cultural Phenomenon and Problems of Its Development by Modern Youth), in Izvestija Chechenskogo gosudarstvennogo pedagogicheskogo instituta, 2012, vol. 1/6, pp. 134–147.
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13. Rutkevich E. D. 2014 “«Sociologija duhovnosti»: problemy stanovlenija” (“Sociology of Spirituality: Problems of Formation”), in Vestnik Instituta sociologii, 2014, vol. 2/09, pp. 50–53.
14. Tokareva S. B. 2005 “Metodologicheskie osnovanija analiza duhovnosti”, in Filosofija i obshhestvo, 2005, vol. 2/39, pp. 80–100.
15. Ustimova O. V. 2011 “Obretet li «duhovnost'» plot': na puti k operacionalizacii ponjatija v rossijskom obshhestve i SMI” (If “Spirituality” Get Flesh: on Way to Operationalization of the Idea in Russian Society and Mass Media), in Vestnik Moskovskogo universiteta. Ser. 10: Zhurnalistika, 2011, vol. 1, pp. 114–130.
16. Fedorkina A. P. 2004 “Duhovnost' i social'nyj harakter russkogo cheloveka” (Spirituality and Social Character of Russian People), in Akmeologija, 2004, vol. 1, pp. 11–14.
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18. Shtumpf S. P. 2006 “K voprosu strukturizacii duhovnosti: dinamicheskaja model'” (To Question of Structuralization of Spirituality: Dynamic Model), in Vestnik Krasnojarskogo gosudarstvennogo pedagogicheskogo universiteta im. V. P. Astaf'eva, 2006, vol. 3, pp. 196–203.
19. Shtumpf S. P. 2013 “Kategorija «duhovnost'» v ponimanii sovremennyh issledovatelej: filosofsko-analiticheskij obzor” (Category of “Spirituality” in Understanding of Modern Researchers: Philosophical-Analytic Survey), in Sovremennye problemy nauki i obrazovanija, 2013, vol. 6.
20. Shhuplenkov O. V., Samohin K. V. 2012 “Duhovnost' kak aksiologicheskaja sostavljajushhaja cheloveka” (Spirituality as Axiological Part of Human), in Al'manah sovremennoj nauki i obrazovanija, 2012, vol. 8, pp. 180–184.

Kolkunova Kseniia

Dwelling on a number of theoretical considerations bearing on the problem of the function of religiosity in personal development, the author specifi es the disciplines related to the study of the problem and formulates working defi nitions of the concepts of development, religiosity and norm. The situation in Russian science today gives priority to psychology of development and religion studies, as the former possesses a serious methodological and methodical basis while the latter, disposing of a unique mass of empiric material, provides broader context for studying religiosity and secures the link between its psychological study and its historical, sociological, henomenological etc. analysis. This approach will also be productive for theology, since psychology can occupy a special place within the system of ecclesiastical sciences as an applied discipline; however, its confessional” character should then fi nd expression not in the search for a religious basis, but in the study of phenomena belonging to the religious milieu. It is also suggested that religiosity should be considered as a ynamic, non-linear process which can be observed here and now and whose direction and specifi c character in the future can be prognosticated, albeit with a certain amount of reservation. Religiosity and development are two interconnected processes in which the person chooses the elements needed in his personal life for the self-regulation of the cognitive, aff ective and behavioral components. For this reason it seems rather diffi cult to determine the function of religiosity in the development of a personality.

psychology of religion, developmental psychology, personality psychology, psychoanalysis, socialization, religious socialization, religious

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Folieva Tat'iana

The article is devoted to the burning issue of religiosity among contemporary Russian youths. Methodologically, the research is based on a comparative analysis of the religious processes among young people in Russia and Germany during the last ten years. The author maintains that the beliefs of young Russians are a refl ection of the general religious processes currently underway in Russia. At the same time, there is an obvious correlation between these processes and the ones in post-secular Europe: Russian religious landscape is actually becoming as varied as the European one. This fact is connected with the peculiarities of the «new faith», characterized as something personal and always in search, as illustrated by studies on religious symbolism in social networks. Moreover, religiosity among youths presents well-defi ned traits that German researchers have noticed long ago: the «new faith» is characterized by the absence of dogmas, the transformation of the concept of sin, and a deep mistrust for every kind of authority. At the same time individual experience acquires great, if not paramount, importance, becoming a universal criterion of truth for any phenomenon, including religious ones. This experience is described by three key options — «subculture», «patchwork religiosity » and «singularity» — which taken together form the mode of religious identity among contemporary Russian youths.

secularization, postmodernism, Russia and Germany, religiosity among youth, faith, Christianity, Orthodoxy, traditions, values

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Orekhanov Iurii