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

Studying the development of personalistic ideas in Russian theology, we are led to Kiev school as a starting point in this development. It was Kiev Theological Academy that paid serious attention to the study of philosophy and psychology of the modern period earlier than other religious schools did. The initial features of the school of thought that we deal with first manifested themselves in lectures by St. Innocent of Kherson, rector of Kiev Theological Academy, and in his controversy with Kant. It was the Kiev Academy graduate, Professor V. Karpov, who became the founder of St. Petersburg school of psychology, the representative of which, the future Bishop Michael (Gribanovsky), suggested the first personalistic concept that implied the “double presence” of personality and nature in man. A little later, based on the idea proposed St. Innocent and, independently, by Bishop Michael, V. Nesmelov, a representative of Kazan school, came to similar conclusions and suggested a reinterpretation of the terms person, self and self-consciousness. This inevitably leads to the question how these concepts, mostly generated by new philosophy and psychology, relate to traditional Christian ideas about man. To give the answer, it is important to compare them with the doctrine of another graduate of Kiev Academy, St. Theophan the Recluse. This paper shows that it was him who managed to maintain the balance between traditional ideas and modern anthropological discoveries.

anthropology, psychology, personalism, personality, Russian theology, Bishop Theophan the Recluse, St. Innocent of Kherson, V. Nesmelov, Bishop Michael (Gribanovsky)

Egorov G., prot., “Problema dikhotomii — trikhotomii chelovecheskoi prirody i paradoks lichnotsi v antropologii sviatitelia Feofana”, in: Sviatitel’ Feofan Zatvornik — osnovatel’ khristianskoi psikhologii: Materialy Vserossiiskoi nauchno-prakticheskoi konferentsii, posviashchennoi 200-letiiu svt. Feofana Zatvornika, St. Petersburg, 2015, 17-22.
Mikhail (Gribanovskii), ep., Sochineniia. Pis’ma. Zhizneopisanie, Moscow, 2011.
Nesmelov V. I., Nauka o cheloveke, Kazan, 1994.
Nikulina E. N., “Poniatie lichnosti v antropologii sviatitelia Feofana Zatvornika”, in: Vestnik PSTGU. IV: Pedagogika. Psikhologiia, 2007, 2, 165-176.
Shekhovtsova L. F., Problema lichnosti v trudakhsvt. Feofana Zatvornika i Vl. Losskogo, in: Sviatitel’ Feofan Zatvornik — osnovatel’ khristianskoi psikhologii: Materialy Vserossiiskoi nauchno-prakticheskoi konferentsii, posviashchennoi 200-letiiu svt. Feofana Zatvornika, St. Petersburg, 2015, 35-39.

Khondzinskii Pavel, archpriest

This paper is written within the «Genealogy of a Theological Personalizm (on Material of the Russian Religious Thought 19th — the Beginnings of the 20th Centuries)» project with assistance of Fund of development of St. Tikhon’s Orthodox University

The paper is intended to contribute to the history of protestant ecclesiology and deals with such notions as invisible church, ecumenism, “branch theory”. These ideas were explicitly highlighted, formulated and rejected by the Russian Orthodox Church on the Jubilee Bishops’ Council in 2000. With the aim to facilitate the potential theological dialogue with Protestants, the paper examines historical and theological context of these three notions, their backgrounds, origins of terms used by their authors, as well as their implications. The paper traces the development of the notion of invisible Church. It discusses the first use of the term ecumenical in the Protestant meaning by Nicolaus von Zinzendorf. Further, it shows the reasons why Pennsylvanian General Synods of the 18th century were forerunners of the 20th century ecumenical conferences and why they were first called “ecumenical”. As regards the “branch theory”, the paper discusses possible negative consequences of its employment.

invisible church, ecumenism, branch theory, ecclesiology, Protestantism, Jubilee Bishops’ Council, Luther, Kalvin, Zwingli, Zinzendorf, Palmer

Vasechko V., prot., Sravnitel’noe bogoslovie, Moscow, 2012.
Osnovnye principy otnoshenija Russkoj Pravoslavnoj Cerkvi k inoslaviju, available at: http://www.patriarchia.ru/db/text/ 418840. html (23. 11. 2016).
Otnoshenija Pravoslavnoj Cerkvi s ostal’nym hristianskim mirom, available at: https:// mospat.ru/ru/2016/01/28/news127362/ (23.11.2016).
Saraf M. Ja., “Ponjatie universuma v fi losofi i G. V. Lejbnica”, in: Prostranstvo i vremja, 2011, 3(5), 43-46.
Shaff Ph. Istorija Hristianskoj Cerkvi, St. Petersburg, 2009, 7, 8.
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Zimmerling P., “Erneuerung der Theologie-Zimmerling P., Gott in Gemeinschaft – Zinzendurch den älteren Pietismusм”, in: Schriften dorfs Trinitätslehre, Hildesheim, 2002.

Sitalo Aleksei

The paper examines arguments of the “Christian materialist” Trenton Merricks that he provided in support of the claim that the Christian doctrine of resurrection from the dead is compatible with the materialist understanding of the nature of human beings. In his paper The Resurrection of the Body, Merricks discussed two aspects of the materialist interpretation of the traditional religious doctrine of the bodily resurrection. On the one hand, he analyses and tries to overcome objections against the possibility of the general resurrection in case the materialist understanding of the nature of human personality should be true (mainly the problem of the temporal gap). On the other hand, he provides some reasons why the materialist understanding of human nature is more relevant than its dualist counterpart to the doctrine of the bodily resurrection. The present paper evaluates his arguments and discusses the suggestion that the doctrine of resurrection is not only compatible with materialism, but is also tenable if human beings are identical with their physical bodies. The conclusion of the paper is that Merricks’ apologetic arguments achieve their aims in defending the doctrine of resurrection only partially; the resurrection doctrine appears more tenable if we accept the dualistic conception of human nature.

Personal Identity, Resurrection, Christianity, materialism, dualism

Ermilov P., “Ponjatie ‘ravnoangel’nosti’ v European Journal of Philosophy of Religion, svjatootecheskoj tradicii”, in: Bogoslovskij sbornik, 2005, 13, 55-100.
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Drum P. On the resurrection of the body: discussion with Trenton Merricks // European Journal of Philosophy of Religion. 2011. Vol. 3. 2. P. 451–454.
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Gasparov Igor

*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 paper considers various conceptualisations of war in works by the French philosopher Georges Bataille as well as their relationship with the notion of the sacred. It is suggested that this philosopher was the first to propose such formulation of the problem that emerged at the intersection of two interrelated views, namely the one about the decline of the sacred in the modern world and about the essential difference between World War ΙΙ and all previous wars. The latter view had made possible speculations as to the “sacred” character of this war. Tracing the development of the philosopher’s views on this subject from the 1930s to 1960s, the paper suggests that he consistently condemns war as an armed political conflict and contrasted it with religious perception of life and with free movement of violence in the forms of revolution, tragedy, and sacrifi ce, thus denying the sacred character of the war. Nevertheless, arguing against the so-called “modern” war, which appears pragmatic, mechanised, profane and threatening humankind with complete devastation, he contrasts it with two other — sacred — types of war. The first is “archaic” war. Its significance is much closer to that of sacrifi ce. It transfigures the human being by putting the latter in the proximity to death. The second is “spiritual fight”, the battle against his or her own subjectivity. Bataille borrowed this conception from Catholic mysticism of the Middle Ages. These different views on war arise from the multifaceted personal experience of the philosopher himself.

Georges Bataille, war, the sacred, sacrifice, mysticism, modern war, archaic war, “spiritual fight”

«Contre-Attaque». Union de lutte des intellectuels revolutionnaires // Bataille G. Oeuvres completes. P., 1970. T. 1. P. 379–383.
A ceux qui n’ont pas oublie la guerre du droit et de la liberte // Ibid. P. 399–401.
Bataille G. [Instruction pour la «rencontre» en foret // L’Apprenti sorcier. Textes, lettres et documents (1932–1939) rassembles, presentes et annotes par Marina Galletti. P., 1999. P. 359–362.
Bataille G. [La joie devant la mort. Texte de meditation, 1939 // L’Apprenti sorcier. Textes, lettres et documents (1932–1939) rassembles, presentes et annotes par Marina Galletti. P., 1999. P. 538–540.
Bataille G. Caprice et machinerie d’Etat a Stalingrad // OEuvres completes. P., 1988. T. 11. P. 472–479.
Bataille G. Histoire de l’oeil // OEuvres completes. P., 1970. T. 1. P. 9–78.
Bataille G. La conjuration sacree // Ibid. P. 442–446.
Bataille G. La guerre et la philosophie du sacre // OEuvres completes. P., 1988. T. 12. P. 47–57.
Bataille G. La limite de l’utile // OEuvres completes. P., 1976. T. 7. P. 181–280.
Bataille G. La menace de guerre // OEuvres completes. P., 1970. T. 1. P. 550–551.
Bataille G. La part maudite // OEuvres completes. P., 1988. T. 7. P.17–180.
Bataille G. La pratique de la joie devant la mort // Acephale. 1939. №5. P. 11–23.
Bataille G. La structure psychologique du fascisme // OEuvres completes. P., 1970. T. 1. P. 339-371.
Bataille G. La theorie de la religion // OEuvres completes. P., 1976. T. 7. P. 281–362.
Bataille G. Le bleu du ciel // OEuvres completes. P., 1971. T. 3. P. 377–487.
Bataille G. Le coupable // OEuvres completes. P., 1973. T. 5. P. 235–366.
Bataille G. L’Ėrotisme // OEuvres completes. P., 1987. T. 10. P. 7–270.
Bataille G. L’experience interieure // OEuvres completes. P., 1973. T. 5. P. 7–190.
Bataille G. Notes additionelles sur la guerre // OEuvres completes. P. 1970. T. 1.
Bataille G. Sommes-nous la pour jouer? ou pour etre serieux? // OEuvres completes. P., 1988. T. 12. P. 100–125.
Bataille G. Sur Nietzsche // OEuvres completes. P., 1973. T. 6. P. 7–208.
Caillois R. Bellone, ou la pente de la guerre. P., 2012.
Caillois R. L’homme et le sacre. P., 1950.
Carrier M. Georges Bataille. La communaute et la violence sacree // Cahiers des imaginaires. 2006. T. 6. P. 65–94.
Connor P. T. Georges Bataille and the Mysticism of Sin. Baltimore (Md.), 2003.
Cowdell S. Rene Girard and Secular Modernity. Notre Dame (Indiana), 2013.
Direk Z. Bataille on Immanent and Transcendent Violence // Bulletin de la Societe de Philosophie de Langue Francais. 2004. T. 14. 2. P. 29–49.
Feher M. Conjurations de la violence. Introduction a la lecture de Georges Bataille. P., 1981.
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Georges Bataille. Choix de lettres, 1917–1962. P., 1997.
Girard R. Achever Clausewitz. P., 2011.
Grottanelli C. Fruitful Death: Mircea Eliade and Ernst Junger on Human Sacrifi ce, 1937–1945 // Numen. 1005. Vol. 52. 1. P. 116–145.
Hollier D. Les depossedes (Bataille, Caillois, Leiris, Malraux, Sartre). P., 1993.
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Kendall S. Georges Bataille. L., 2007.
Le College de Sociologie. 1937–1939 / D. Hollier, ed. P., 1995.
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Roger P. Caillois la guerre aux trousses // Critique. 2013. Vol. 788–789. P. 43–58.
Romi Mukherdjee S. Festival, Vacation, War: Roger Caillois and the Politics of Paroxysm // Durkheim and Violence / S. Romi Mukherdjee, ed. Malden (Mass.), 2009. P. 119–138.
Stoekl A. Bataille’s Peak. Energy, Religion and Postsustainability. Minneapolis (Mn.), 2007.
Surya M. Georges Bataille, la mort a l’oeuvre. P., 2012.
Surya M. Saintete de Bataille. P., 2012.
Timofeeva O., Vvedenie v eroticheskuiu fi losofi iu Zhorzha Bataia, Moscow, 2009.
Zenkin S., “Zhorzh Batai: politika v mirovommasshtabe”, in: Novoe literaturnoe obozrenie, 2012, 116.
Zenkin S., “Neteologicheskaia mistika Zhorzha Bataia”, in: Batai Zh., Summa Ateologii. Filosofiia i mistika, Moscow, 2016, 6-73.

Zygmont Aleksei

The paper deals with some results of testing a multi-dimensional model of religiosity applied in a cross-confessional questionnaire within the framework of an on-going all-republican research. The model was designed in Belarus in 2012 as a means for studying multiconfessional environments and is aimed at discovering universal types of religiosity. Key concepts of the model (religion, religiosity) are defined as broadly as possible. Religion is understood as a unity resulting from a transcendent idea and as a system of notions, activities and institutions symbolically expressing this idea. Religiosity is seen as involvement into a complex system of various dimensions of religion, each of which manifests itself by a range of indicators. These indicators are of universal nature, which allows us to compare the worldview of adherents of various beliefs. The comparison is based on an assumed range of degrees of involvement into religion, from formal, weak and moderate to strong. The combination of the degree of religiosity and the complex of characteristics that reveal it forms an integral value, i.e. the cross-confessional type of religiousness. The analysis of data obtained by means of our questionnaire allows us to develop a cross-confessional typology of religious population. The paper analyses two indicators of measuring the involvement into the system of religious beliefs. The correlation of these indicators reflects the degree of consciousness in respondents’ confessional choice in its broadest sense, namely their denominational affi liation and their awareness of the core truths of the chosen faith. The indicators are compared with regard to their worldview content, i.e. the universal understanding of the origin, structure and functioning as well as the ultimate fate of the world and humankind. The carried out analysis leads to a conclusion about the conscious religious choice of respondents.

religion, multiconfessional environment, religiousness, multidimensional model of religiousness, cross-confessional approach, degrees of religiosity, types of religiousness, types of worldview

Dunaeva I. N., “Osnovnye zakonomernosti v religioznom soznanii naseleniia RB v sovremennykh usloviiakh”, in: Sotsiologicheskie issledovaniia, uchityvaiushchie tendentsii religioznogo povedeniia naseleniia I tsennostnye orientatsii predstavitelei razlichnykh khristianskikh konfessii v period posle Chernobyl’skoi katastrofy, Minsk, 1995.
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Pirozhnik I. I., Ozem G. Z., Sidorenko V. P., Morozova S. A., Tarasenok A. I., “Sotsial’no-geograficheskie tendentsii izmeneniia konfessional’noi struktury naseleniia Belarusi”, in: Vestnik BGU, 2007, 1, 76-83.

Karassyova Svetlana

*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 paper deals with the history of the “sociology of the occult”. It examines main stages of its development exemplified by works of C. Campbell, E. Tiryakian, M. Truzzi, J. Webb. The latest expression of ideas of this school is the theory of occulture proposed by the British religious scholar and researcher of culture C. Partridge. Partridge has combined the achievements of sociology of the occult with modern theories related to the study of Western esotericism. His concept of occulture aims at the identifi cation of traces of Western esotericism in modern popular culture. This paper shows the heuristic value of the theory of occulture and analyses main forms of occulture developed under the influence of Eastern doctrines and Christian demonology. Partridge’s theory fi ts into the general context of research into Western esotericism and is related to the conception of W. Hanegraaff. In conclusion, the theory of occulture is correlated with the four main approaches to the study of Western esotericism.

sociology, the occult, Western esotericism, cultic milieu, patchwork religiosity, C. Campbell, E. Tiryakian, C. Partridge

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Nosachev Pavel

*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.

Alekseev Anatolii

*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.

Golovnina Nataliia

Ermilov Pavel, диакон

*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.

Работа подготовлена в рамках проекта «Исторические и богословские предпосылки со- временных расхождений по вопросу о первенстве в Православной Церкви» при поддержке Фонда развития ПСТГУ

Shokhin Vladimir

*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.

Kolkunova Kseniia

*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.

Berdnikova Aleksandra