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

St. Maximus the Confessor makes a distinction between “image” and “likeness” to God in man. The “image of God” pertains to human nature in general, whereas the “likeness to God” is a realisation and fulfillment of this “image” in each particular hypostasis. Likeness to God is a result of personal hypostatic effort; at the same time, likeness to God is the act of synergia of God and man, since it is accomplished by divine energies on the one hand and by a free human decision — gnomic will — on the other. Gnomic will is an important means in the achievement of likeness to God, but this hypostatic gnomic will is not innate in a human being. It is directly related to the events of the Fall and as such it should come to an end; in the eschatological future only natural human will is to remain. St. Maximus the Confessor builds his anthropology on the vocation of human beings to Theosis. Drawing a distinction between the image of God and likeness to God, St. Maximus sees the state of Theosis as an opportunity for the fulfi llment of the “image”. Achievement of the likeness to God elevates a Christian to Theosis, though St. Maximus differentiates these two notions. Theosis is entirely a gift of God, which makes it different from likeness to God, as it is not synergia of God and man but entirely the effect of Divine energies in human nature. In the eschatological future, this intrinsic unity of deifying grace with the nature of those deified — Theosis — will result in “de-activation” of energia of human nature, when the holy will freely yield their selfdominion to God, who will be the only one to act in them. However, since the notion of “likeness” is closely connected in St. Maximus’ doctrine with the hypostatic, unique and personal manner of human existence, an assumption can be made that the perfect “likeness” of deified Christians to God in the eschatological future will be the basic prerequisite for the continuation of their personal hypostatic uniqueness.

St. Maximus the Confessor, Theosis, image of God, likeness to God, synergia, logos, tropos, energia, gnomic will, natural will, anthropology, eschatology, soteriology

Garrigues J.-M., Maxime le Confesseur. La charité avenir divin de l’homme, Paris, 1976.
Glushhenko A., Znachenie antropologii prp. Maksima Ispovednika dlja sovremennoj pravoslavnoj apologetiki, Kiev, 2013.
Larchet J.-C., “The Mode of Deifi cation”, in: Allen P., Neil B., eds. The Oxford Handbook of Maximus the Confessor, Oxford, 2015, 341–359.
Larchet J.-C., Saint Maxime le Confesseur. Ambigua, Paris, 1994.
Larchet J.-C., La divinization de l’homme selon saint Maxim le Confesseur, Paris, 1996.
Malkov P. “Ne upuskaja sobstvennyj logos’ (prepodobnyj Maksim Ispovednik o ‘logosah ipostasnoj osobennosti’)”, in: XXVI Ezhegodnaja Bogoslovskaja konferencija Pravoslavnogo Svjato-Tihonovskogo gumanitarnogo universiteta: Materialy, Moscow, 2016, 44–53.
Thunberg L., Microcosm and Mediator: The Theological Anthropology of Maximus the Confessor, Chicago, 1995.

Malkov Petr

*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.

This article deals with problems of Orthodox understanding of the category “energy” in the context of the formula of Imiaslavie “The name of God is the energy of God”. Based on works by S.S. Khoruzhii and P.Yu. Malkov, the paper critically analyses contemporary studies of Russian theologians and philosophers that look for inconsistencies in the doctrine of the energy nature of the name and ideas about energy as an agent of substance. The paper also raises a number of issues related to seeing magism in the concept of name-energy which presumably makes possible to determine God through the knowledge of God’s name. Another issue is the understanding of energy as a symbol, i.e. as a category that implies an alien element with regard to the substance which the energy belongs to. The doctrine of energy as the agent of the substance does not mean that a concrete person is devoid of the status of the acting one. Besides, in the context of debate with mono-energists and mono-philites, such attribution of energy to substance was supposed to point to the fashion of the action, rather than to the hypostasis being devoid of the relationship with energy. This demonstrates that the identification of Imiaslavie, which does see the energy in proper names, with mono-energist conceptions of action is not tenable. An analysis of texts by St. Gregory of Palamas attests to the contradictory character of modern theologians’ attempts to contrast the idea about name as energy with those views that were developed in the course of Palamist controversies in the 14th century as to the question about the link between the categories of energy and hypostasis. The cited texts by St. Gregory of Palamas show that they do not exclude a connection between the notions of hypostasis and energy.

Imiaslavie, Energy, Hypostasis, Substance, meon, mono-energy, symbol

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Losev A. F., “Imyaslavie”, in: Losev A. F., Lichnost’ i Absolyut, Moscow, 1999, 226– 238
Malkov P. Yu., “Imya Bozhie i pravoslavnaya ikona v kontekste svyatootecheskogo bogosloviya”, in: Malkov P. Yu., Po obrazu Slova: Stat’i, Moscow, 2007, 136–154.
Malkov P. Yu., “Soteriologicheskiy aspect pravoslavnogo ucheniya ob imeni Boeheim”, in: Malkov P.Yu., Po obrazu Slova. Stat’i, Moscow, 2007, 120–135.
Mesyats S. V., “Est’ li «ipostas’» u Pervonachala”, in: ΠΛΑΤΩΝΙΚΑ ΖΗΤΕΜΑΤΑ. Issledovaniya po istorii platonizma, Moscow, 2013, 318–337.
Petrov V. V., “ΥΠΑΡΧΩ i ΥΦΙΣΤΗΜΙ”, in: ΠΛΑΤΩΝΙΚΑ ΖΗΤΕΜΑΤΑ. Issledovaniya po istorii platonizma, Moscow, 2013, 339–375.
Petrov V. V., “Simvol i svyashchennodeystvie v pozdnem neoplatonizme i v «Areopagitskomkorpuse»”, in: ΠΛΑΤΩΝΙΚΑ ΖΗΤΕΜΑΤΑ. Issledovaniya po istorii platonizma, Moscow, 2013, 264–317.
Khoruzhiy S. S., “Imyaslavie i kul’tura Serebryanogo veka: fenomen Moskovskoy shkoly khristianskogo neoplatonizma”, in: Bulgakov S. N. BulgakovReligiozno-fi losofskiy put’: Mezhdunarodnaya nauchnaya konferentsiya, posvyashchennaya 130-letiyu so dnya rozhdeniya, Moscow, 2003, 191–207.
Shufrin A., “Razvitie ponyatiya «ipostas’» u VasiliyaVelikogo”, in: Problemy teologii, 2, 2006, 3–28.

Kryuchkov Timofei

This article offers an analytical outline of historical and theological conception of “Hellenisation of Christianity”. It covers the period from the 16th to the 21st centuries and discusses the following: 1) establishment of the conception during confessional controversy between Catholics and Protestants (from the beginning of the Reformation till the beginning of the 19th century); 2) conceptualisation of the problem in German Protestant theology of the 19th century; 3) attempts of its solution in confessional studies of the 20th century. The paper proposes some generalisations as to the division into periods, which are polemical, critical and apologetical; it also proposes the typology of the main versions of the conception in question, namely the “theory of convergence”, “theory of dеsintegration”, “theory of accommodation”, “theory of succession”. The main figures in the history of the conception are J. L. Moscheim, F. Baur, A. Harnack, R. Seeberg, G. Florovsky. The Hellenisation of Christianity as a historical phenomenon is considered from different points of view. These are: 1) the language and formation of the basic corpus of Christian texts; 2) ancient metaphysics and use of its philosophical tools for theological work; 3) classical culture, i. e. Paideia. The main question is the following: has the Christian tradition of late Antiquity, of Byzantine and Medieval periods as well as that of Modernity saved the identity with the fi rst Christian community, or has it been lost as a result of the all-pervading synthesis with the Greek culture and civilisation that took place during late Antiquity? The paper attempts to suggest an answer to these questions.

hellenism, hellenisation of Christianity, history of theology, metaphysics, Greek Paideia, liberal theology, historical theology, A. Harnack, G. Florovsky, neopatristic synthesis

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Daniélou J., Théologie du Judéo-christianisme (Histoire des Doctrines chrétiennes avant Nicée, I), Paris, 1958, 1991.
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Florovsky G., “The Christian Hellenism”, in: The Orthodox Observer, 442, 1957, 9−10.
Florovsky G., 1936−1939. In lingo crucis. The Patristic Doctrine of the Atonement. Florovsky Archive, Princeton University, Box 2, Folder 1
Gavrilyuk P. L., Georges Florovsky and the Russian Religious Renaissance, Oxford, 2013.
Glawe W., Die Hellenisierung des Christentums in der Geschichte der Theologie von Luther bis auf die Gegenwart, Berlin, 1912 (19732).
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Harnack A. von., Das Wesen des Christentums, Tübingen, 2005.
Harnack A., “Istoria dogmatov”, in: Rannee christianstvo, Moscow, 2001, 87−508.
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Markschies C., Hellenisierung des Christentums: Sinn und Unsinn einer historischen Deutungskategorie, Leipzig, 2012.
Meij ering E. P., “Adolf von Harnack und das Problem des Platonismus”, in: Patristique et Antiquité tardive en Allemagne et en France de 1870 à 1930. Infl uences et échanges. Actes du Colloque franco-allemand de Chantilly (25−27 octobre 1991), Paris, 1993.
Meij ering E. P., Dei Hellenisierung des Christentums im Urteil Adolf von Harnakcs, Amsterdam, 1985.
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From F. C. Baur to Ernst Troeltsch, Oxford, 2013.

Mikhailov Petr

*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.

Political history, philosophy, culture and science of the 19th century came to be very important factors in the development of Christian theology, primarily in Western Europe. Major issues of correlation between modern science, philosophical concepts of the modern period, secular ethics and Christianity led to a revision of many traditional theological concepts. There were suggested new methods of solving urgent theological, pastoral and missionary problems. The Second Vatican Ecumenical Council of Roman Catholic Church represented a vivid and constructive response to contemporary challenges. German theologians were among those who contributed significantly to the dialogue between the Church and modern world. The central fi gure among them was Karl Rahner. Using achievements of modern European thought, especially transcendental and existential philosophy, Rahner made Christian theology tenable for modern historical criticism and placed the person and the experience of faith as a crucial object of theological investigation. It may seem a paradox, but the unity of Catholic dogma in the 20th century came to be established not on the unity of the formal scholastic doctrine, proclaimed straightforwardly by Church magisterium, but on theological pluralism and historical dynamism, as well as on hermeneutical analysis of the dogma and inexpressible mystical experience of Revelation proclaimed by Rahner. Walter Kasper used Rahner’s ideas when he pointed to scientific rigour, ecclesiasticism and willingness to be opened to the world as main features of modern theology. At the same time, he considers it impossible to reject metaphysics and to reduce theology to a number of disparate academic studies. He sees the Holy Scriptures and church tradition as the essential foundation for systematic theology and argues that it is necessary to restore the balance between the freedom of theological investigation and the hierarchical control of Church magisterium. Hans Küng, the Swiss Catholic theologian, is not concerned with looking for such balance. In his writings, he practically rejects confessional borders and the authority of Church. All the three authors pay attention to the ecumenical dialogue, but for Küng this “critical ecumenism” becomes the pivotal form of modern theology.

theological pluralism, doctrinal unity, paradigm change, anthropology, methods of theology, hermeneutics, ecumenical dialogue, practical theology, K. Rahner, W. Kasper, H. Küng, Second Vatican Council

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Streitgespräch um Theologie und Lehramt: Die Instruktion über die kirchliche Berufung des Theologen in der Diskussion / P. Hünermann, Hrsg. Frankfurt am Main, 1991.

Pilipenko Evgenii

Статья подготовлена в рамках проекта «Богословы о богословии: метатеологические программы XX века» при поддержке Фонда развития ПСТГУ

This article analyses key works of the well-known classic of Islamic studies A.-M. Schimmel and demonstrates that in her legacy the methodology of classical phenomenology of religion has found its fresh application to the study of Islam. The article focuses on essential points of A.-M. Schimmel’s biography that had infl uenced her academic career, and then analyses her phenomenological approach showing how she builds a system of description of Islam by means of systematising religious phenomena that proceeds from external forms (material objects) to the centre of religion, God. Phenomenological analysis of Islam provides a base for comprehensive understanding and description of religious phenomena, starting from the perception of stone, holiday, clothes, myth in minds of ordinary Muslims. Schimmel’s phenomenological approach to Islam takes into account the specifi city of lived religion prior to the emergence of this trend. A.-M. Schimmel’s legacy therefore fits in the context of contemporary religious studies. The second part of the article examines the influence of leading scholars in phenomenology of religion (Mircea Eliade, Gerardus van der Leeuw, Friedrich Heiler) on A.-M. Schimmel. It is concluded that the positive reception of her work among scholars of Islam and among Muslims themselves suggests that the language of the phenomenological description is the language of religious dialogue.

phenomenology, religious studies, Islam, mysticism, A.-M. Schimmel, M. Eliade, G. van der Leeuw, F. Heiler

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Wheeler B. M., “Deciphering the Signs of God: A Phenomenological Approach to Islam by Annemarie Schimmel”, in: History of Religions, 36, 3, 1997, 283–285.

Samarina Tat’iana

*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.

This article deals with a specific document base on the history of Evangelical Christians-Baptists in the USSR in the 1960–1980s, namely scientific-atheistic and propagandist literature. Employing several ideas of M.Yu. Smirnov and K.M. Antonov about the Soviet algorithm of work with religious material, the paper studies speech patterns and concepts which were used to interpret the activity of those Baptists who supported the Council of Churches of Evangelical Christians-Baptists. The adopted approach of source criticism allows us to disregard for the time being the issue of scientific value of the bulk of atheistic texts and to focus on those themes and plots that attracted attention of Soviet historians, sociologists of religion, as well as proponents of atheism who condemned supporters of church schism. The paper demonstrates that characteristic features of this phenomenon developed under the influence of political and legal evaluations of that time. Atheistic texts emphasised the illegitimate character of activities of Initsiativniki, blaming their authorities for anti-Sovietism and religious extremism. However, the Soviet treatment of Initsiativniki included a research dimension, due to which historical events were recorded and study methods of the schism within Baptism were enhanced. By the beginning of the 1990s, the Soviet antireligious discourse disappeared. The content of the terms “Initsiativniki”, “religious extremism” altered. However, if the name of Initsiativniki transformed into a historical term, religious extremism remains a concept imbued with negative connotations. The paper makes a conclusion about the topicality of critical study of antireligious discourse of the period from the 1960s to the first half of the 1980s.

evangelical Christian-Baptists, AUCECB, Baptists, initiative group, Initciativniki, religious extremism, church schism, CCECB, atheistic literature, Soviet propaganda, ideology

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Glushaev Aleksei

*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.

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

Veviurko Ilia

*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.

Nyebolszin Antal Gergely

Shilov Evgenii, priest