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

This paper deals with the humanist reception of St. Basil’s homily In illud: attende tibi ipsi up to 1532. In the XV cent., three new Latin translations were made in the circle of cardinal Bessarion: by Bessarion himself, by his protégé Athanasius Chalkeopulos, and by an anonymous author, probably Pietro Balbi. The translation of Franciscus Maturantius was published as a separate edition in 1522, and that of Rafaelle Maff ei appeared in the first Latin Opera of Basil in 1515. A review of these translations and of the dedicatory epistles shows that not only the humanistic program or theological views of Basil were of interest for the humanists. Attende tibi is valued as an example of biblical exegesis and because of its moral and ascetic content. Although, on the whole, reception centers in this period tend to distance from the Church, all our translators, except for one, are associated with the Roman Catholic Church. The comparison of the biblical «give heed to thyself» with the Delphic «know thyself», found in Maturantius’ dedicatory letter and in Maffei’s marginalia, aims at demonstrating the superiority of Christian wisdom, not at promoting the study of philosophy. Only two of the discussed translations were published, and a more or less large-scale dissemination of Basilius Latinus starts no earlier than in the 20s. of XVI cent., when the translation of Maff ei was reissued in Paris (1520 and 1523), Cologne (in 1523 and 1531) and Basel (1523).

Basil of Caesarea, humanism, Renaissance, reception, cardinal Bessarion, Ambrogio Traversari, Leonardo Bruni, translation, old printed books, Raff ale Maff ei, Pietro Balbi, Attende tibi ipsi, Ad adolescentes de legendis libris gentilium, Chu

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Alieva Ol'ga

The questions of Priest Pavel Florensky’s Sophiology was repeatedly raised in the literature. But this problem is unsufficiently lighted. Florensky’s views on Sophia has received little attention compared to Solovjov’s Sophiology and Bulgakov’s Sophiology. The doctrine of Sophia Wisdom of God is most fully presented in the last Chapter of the Florensky’s work “The Pillar and Ground of the Truth”. But Sofia only mentioned in his later works. The article posed the question about the value of ideas Sofi a for the development of religious and philosophical creativity by Florensky. The author makes a comparative analysis the concept of Sophia by Florensky, Solovjov and Bulgakov in his earlier and later works. On the basis of the conducted research the author assumes that the idea Sophia was not for Florensky fundamental and self-worth. He used this idea to avoid the temptations of pantheism that arise in the philosophy of pan-unity. Florensky was trying to eliminate these temptations when connecting this philosophy with the Christian worldview.

Florensky, Soloviev, Bulgakov, Sophia, sophiology, pan-unity, divine essence, divine energy, love, symbol, phenomenon.

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9. Polovinkin S. M. 2013 “Antinomicheskoe ponimanie Sofii u svjashhennika Pavla Florenskogo” (Antinomical Understanding of Sophia by Priest Pavel Florenskij), in Antonov K., Vaganova N. (eds.) Sofiologija i neopatristicheskij sintez. Bogoslovskie itogi filosofskogo razvitija, Moscow, 2013, pp. 25–34.
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Pavliuchenkov Nikolai

In the description of the structure of his universe Spinoza employs diff erent approaches or strategies considering them as a kind of world building scenarios. Causal scenario is based on the principle of sufficient reason. Metaphysical script deals with the basic categories of his «Ethics» — substance, attributes, modes. Geometric scenario is founded on axiomatic method and is tied with the idea of nature. We can talk of using them mainly in naturalistic sense as much as Spinoza believed that nature speaks primarily in terms of geometry. The author of the present study proves that Spinoza failed to accomplish the mentioned naturalistic program. As it turned out, Spinoza’s God (the living God of Abraham, Isaac and Jacob), having the highest authority in the implementation of the principle of naturalism, often actually abolishes it. God in Spinoza’s system is not identical to any of the natural bases of the world order, and at the same time He is able to supply the limitations of the nature’s power by His force (vis et potentia Dei). Hence, along with the named geometric, causal and metaphysical scenarios of world’s structure, Spinoza suggests another, theological and religious script regarding it as the most important for his world outlook.

Spinoza, world building scenarios (causal, metaphysical, geometric, theological and religious), philosophical naturalism; the living God; God’s force.

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6. Ayers M. 2007 “Spinoza, Platonism and Naturalism”, in Ayers M. (ed.) Rationalism, Platonism and God, 2007, pp. 53–78.
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8. Carriero J. 2011 “Conatus and Perfection in Spinoza”, in Midwest Studies in Philosophy, 2011, vol. 35, pp. 70–73.
9. Della Rocca M. Spinoza, London; New York, 2008.
10. Fraenkel C. 2008 “Could Spinoza Have Presented the Ethics as the True Content of the Bible?”, in Garber St., Nadler St. (eds.) Oxford Studies in Early Modern Philosophy, Oxford, 2008, vol. 4, pp. 1–51.
11. Gueroult M. Spinoza, Dieu, Aubier-Montaigne, 1968.

Gadzhikurbanov Aslan

The article considers concept of onto-theology, offered by Martin Heidegger, as well as its reception in postmetaphysical theology, in particular, in Jean-Luc Marion. (1) Onto-theology is an understanding of Being, which is reduced to beings and is founded in the top of hierarchy of beings (Ex 3. 14: He who is). This is «fate of Being» — it came to oblivion in metaphysics, which structure is the onto-theo-logic, i. e. «cross base» between the top being and the totality of beings. The consequence of the oblivion, says Heidegger, is loss of sacred and divine — nihilism. The desire to think truth of Being and open up access to the Divine leads to the need to overcome metaphysics, go to postmetaphysical thinking, which can reveal «the last God». (2) Author maintains that such ideas attract attention of philosophers and theologians in secular age. Vague hints at «the last God» are grasped like modern Christian philosophy, and the concept of onto-theology is seen as an opportunity to overcome atheism simply by removing it to a metaphysical problem. This is the starting point for the development of so-called post-metaphysical theology, i. e. theology after metaphysics. For example, philosophy of J.-L. Marion is based on the concept of onto-theology. However, he constricts the concept. As a result, onto-theology becomes more vulnerable to criticism.

ontotheology, God, being, beings, metaphysics, Christianity, atheism, M. Heidegger, J.-L. Marion, F. Nietzsche

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3. Gadamer H.-G. 2007 “Religioznoe izmerenie” (Religious Dimension), in On zhe. Puti Hajdeggera: issledovanija pozdnego tvorchestva, Minsk, 2007, pp. 192–207.
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12. Inwood M. 1999 “Ontotheology”, in Idem. A Heidegger Dictionary, Oxford, 1999, pp. 149–150.
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15. Klun B. 2006 “Die Gottesfrage in Heideggers «Beiträgen»“, in Theologie und Philosophie: Vierteljahresschrift, Basel; Wien, 2006, vol. 4, pp. 529–547.
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Gaginsky Aleksei

This paper presents a study on history of spiritual and practical activities of so-called free-religious communities (freireligiösen Gemeinden) created in 1840s in Germany by «the German Catholics» and Protestant «friends of light» — originally separate movements, opposite to Catholic and Protestant orthodoxy respectively. The analysis presents a complete picture of development of the free-religious movement, starting from its emergence during the Vormärz period. The span of research covers intense activity during the revolution of 1848–1849, the period of political reaction following soon after the suppression of revolution, the ultimate ban by national-socialists in fascist Germany, reaching up to our days. Additionally, focus is given to the preceding tradition of the German free-thinking and its connection with the free-religious movement. It is shown that one of the distinctive features of the free-religious movement is the variety of world-view among ideologists of its different communities. Thus, this movement falls under a special category, intermediate between religion and secular outlook. As a result of the analysis the author comes to a conclusion that the ideology of the free-religious movement can be characterized by interweaving of religious and political motives in its program, and the deviation that the views of its adherents take from orthodox Christianity — to pantheism and even materialism.

Freethought, atheism, anti-clericalism, Germany, free-religious movement, socio-political movement, revolution of 1848–1849, free communities, «the German Catholics», «friends of light», Johannes Ronge

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Korostichenko Ekaterina

In order to get the full vision of the background and perspective of possible introduction of the course on religion into syllabi, the Centre for Research in Religious Studies at the Faculty of Philosophy and Social Sciences of Belarusian State University initiated in 2011 a complex study of the problem based on the combination of quantitative and qualitative sociological methods. In 2011–2013, in Minsk, questioning of senior pupils and school parents was conducted (2011, questionnaire), as well as questioning of school teachers and headmasters (2012–2013, focused interview, questionnaire). It was found that senior pupils and school parents do not mind the course on religion would be introduced into schools in case it is of secular nature, optional, and telling about various religions. Senior pupils and parents hold hand—they prefer to make their opinion about the course and then decide. School teachers add that, in case the course is introduced as compulsory, it is better it would be studied in all stages of school education and only by the professionally educated specialists. The analysis of the collected data is provided in the context of characterizing religious situation, as well as legal principles and the practice of collaboration of religious and educational institutions in Belarus.

Belarus, religion and education, religious education, knowledge about religion in syllabi of public schools, sociological survey.

1. Karaseva S. G., Shkurova E. V. 2014 “Predposylki i perspektivy vkljuchenija kursa o religii / religijah v shkol'nuju programmu v Belarusi (po rezul'tatam sociologicheskogo issledovanija 2011–2013 gg., g. Minsk)” (Presuppositions and Perspectives of Including Religion/Religions Course in School Program in Belarus (on Results of Sociological Study of 2011–2013, Minsk)), in Sociologija, 2014, vol. 2, pp. 130–141.
2. Karaseva S., Shkurova E. 2013 “Religija i obrazovanie: k voprosu o kursah religioznoj tematiki v shkolah Belarusi” (Religion and Education: to Question about Religion Courses in Belarussian Schools), in Relіgіeznavchі narisi, 2013, vol. 4, pp. 62–73.
3. Lebedev D. S. 2012 “Konfessional'no orientirovannye praktiki v rossijskom obrazovanii kak social'no-politicheskij consensus” (Religious Orientated Practices in Russian Education as Social-Political Consensus), in Izvestija Irkutskogo gosudarstvennogo universiteta. Serija «Politologija. Religiovedenie», 2012, vol. 4/9, pp. 120–126.
4. Lebedev D. S. 2012 “Otnoshenie k religii i social'nyj zakaz na konfessional'no orientirovannoe obrazovanie v svetskom obshhestve (na primere «Pravoslavnoj kul'tury» v Rossii)” (Attitude to Religion and Social Order for Religious Orientated Education in Secular Society (on Example of “Orthodox Church” in Russia)), in Todorovich I., Blagoјevich G. (eds.) Tematski zbornik «Duhovna kultura nekad i danas — razlichiti konteksti i tradiciјe», Beograd, 2012, pp. 35–56.
5. Morozova S. A. 2009 “Religija” (Religion), in Bulynko D. M., Danilova A. N., Rotmana D. G. (eds.) Cennostnyj mir sovremennogo cheloveka: Belarus' v proekte «Issledovanie evropejskih cennostej», Minsk, 2009, pp. 137–164.
6. Novikova L. G., Belaja E. A. 2007 “O specifike religioznogo povedenija verujushhih osnovnyh hristianskih konfessij v sovremennoj Belarusi” (About Specifics of Religious Behavior of Believers of Main Christian Confessions in Modern Belarus), in Sociologija, 2007, vol. 4, pp. 140–150.
7. Pirozhnik I. I., Novikova L. G., Ozem G. Z., Morozova S. A. 2006 “Belarus' posle «religioznogo buma»: chto izmenilos'?” (Belarus after “Religion Boom”: What Has Changed?), in Sociologija, 2006, vol. 4, pp. 46–55.
8. Starostenko V. V. Religija i obrazovanie: pravovye osnovy i praktika vzaimootnoshenij v respublike Belarus' (Religion and Education: Law Basics and Practice of Interrelations in Republic of Belarus), in ReligioPolis: Centr religiovedcheskih issledovanij, in http://www.religiopolis.org/documents/ 3189-vvstarostenko-religij a-i-obrazovaniepravovye-osnovy-i-praktika-vzaimootnoshenij-v-respublike-belarus-moskva-uzkoesentjabr-2011-goda.html (Date: 15. 05. 2015).
9. Suhotskij N. N. Vzaimodejstvie uchrezhdenij obshhego srednego obrazovanija i religioznyh organizacij Belarusi v vospitanii uchashhihsja: sociologicheskij analiz. [Avtoreferat dis. … kand. sociol. nauk] (Interrelation of General Schools and Religious Organizations of Belarus in Education of Pupils: Sociological Analysis. [Dissertation Abstract]), Minsk, 2014.
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