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

The author analyses the fragment of the anaphora of the ‘Testament of our Lord’ which opens its petitionary section and is considered by many scholars as an epiclesis. The Syriac text of the fragment contains a petition addressed to the Holy Trinity which can be translated as ‘bring this drink and this food of Your sanctification’. It is shown that this fragment cannot be an invocation of the Holy Spirit upon oblation as had been stated by B. Botte and C. Richardson. The statement by N. Uspenskiy and archpriest L. Voronov that it is an ‘ascending epiclesis’ cannot be accepted either. It is shown that the Syriac imperative ʾaytāy (‘bring’) can be a misreading of the perfect form ʾaytīn (‘we have brought’), which can be confirmed by one of the manuscripts used by the first editor of the ‘Testament’ cardinal Rahmani as well as by the Ethiopic version of the text. The whole fragment can be a reduplication of the oblation of bread and wine in the Anamnesis, the element which usually binds together the anamnetic and petitionary sections of ancient anaphoras. Such reduplication could become necessary because the Testament’s compiler had restructured the eucharistic prayer of the so called ‘Apostolic Tradition’ and made interpolations into its text which resulted in that the Anamnesis had become separated from the petitionary section. At the same time, the fragment can reflect the intermediary stage in the development of the epiclesis, the transition from the petitition to sanctify the community via the eucharistic oblation to the explicit petition to sanctify the oblation itself. The unusual order of mentioning the eucharistic elements (first ‘drink’, then ‘food’) can indicate that the fragment had been taken from some ancient (no later than the 3rd century) liturgical source.

Liturgical Studies, Early Christian Worship, Ancient Church Orders, Testament of our Lord Jesus Christ, Testamentum Domini, Apostolic Tradition, Traditio Apostolica, Eucharist, Anaphora, Anamnesis, Epiclesis

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Varfolomeev Maxim

Theodore Abu Qurrah c. 750 — c. 830 A. D., Bishop of Harran, the founder of the Melkite theological tradition, is mainly known in modern patrology as an apologist for Christianity in the face of Islam, Judaism and Manichaeism. However, researchers often overlook the fact that Abu Qurrah was primarily an Orthodox theologian who saw the main purpose of his activities in the positive exposition of the Orthodox faith, as well as in polemics with heterodox Christians Monophysites, Nestorians, Maronites. Of all heresies, Theodore considered the most dangerous the moderate Monophysitism of Severus of Antioch. This article discusses the argument of the Bishop of Harran against the Severian doctrine of one composite nature of the incarnated God the Word. We come to a conclusion that Theodore was not only aware of the patristic tradition of criticising the Severian concept of the composite nature, but also enriched it. Of the ten arguments that he presented against this doctrine fi ve do not occur, at least explicitly, in the Byzantine Chalcedonian tradition. Abu Qurrah complements the argument against the concept of the composite nature with a criticism of the Severian use of the anthropological paradigm and tries to establish the limits of its use in the Orthodox Christology.

Monophysitism, Chalcedonians, Severians, Melkites, Christology, one composite nature, anthropological paradigm

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Oleg Davydenkov, archpriest

*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 article analyzes the development of anthropological problems in Martin Luther’s theology, and reveals the transformation of this topic in the late period of the development of Luther’s theology. Main source for that investigation is Luther’s theses "Disputatio de homine"i.e. "Disputation concerning Man", 1536. Since anthropological problems are not represented as a special teaching in Luther’s doctrine, its included in the context of versatile theological searches. We proposed a model for reconstructing Luther’s ideas concerning man on the basis of difficult accents that he made in different periods of his life. In particular, early Luther in 1510-1520ss assert the impossibility to determine the nature of man because its radical destruction by sin. Salvation is carried out as a change of this sinfulness nature, "birth from above", liberating man from "slavery to the world" - it's main theme of his treatise "On Christian Freedom", - and change willfulness into an instrument of understanding will of God in treatise "The Bondage of the Will". Subsequently, late Luther in 1530s changes the approach to interpreting anthropological problems without abandoning the ideas expressed him earlier: he recognizes the possibility of knowing human nature, he connects the history of creation and the history of salvation in the concept of "tota creatura" and through this connection between creation and the Creator approaches the interpretation of the problem of predestination, not individual, but generic. This circumstance allows to consider the late period of Luther’s life which usually neglected, as an important stage in the development of his doctrine.

Luther, Reformation, Anthropology, Theology, Essence, Nature, Dogmatics, Salvation, totus homo, tota creatura, homo theologicus

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Savinov Rodion

*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 article is written in 2017 within the framework of the project "Freedom and subjectivity in Martin Luther's reformation doctrine and in the philosophy of the New time" supported by RGNF Foundation

Two turning points in the history of theurgy are examined in the present article. Those points had a considerable influence on the conceptualization of that phenomenon in the very beginning of the XX century, especially in the researches of the Russian symbolists. The first turning point is Neoplatonic attempts to reconsider the ancient theurgy theoretically in the VI-V centuries CE. Involving the studies of the maitres of classical philology, a brief analysis of Iamblichus-Porphyry discussion on possibility of theurgy is given, as well as Proclus’ teaching of "divine symbols". The latter is crucially significant in understanding one of the central ideas of theurgy - how something or someone finite can embrace infinite due to using certain symbols, which can either be physical objects or intangible sign in the theurgist’s mind. The second examined point is early German Romanticists’ philosophical ideas in the end of XVIII century. Their conception of "Buildunganschtalt" and their aesthetic views, i.e. strong belief in world organic unity and transforming power of art, heavily influenced on evolution of theurgical concept, its’ meaning and possible variations, up to the beginning of the XX century. To sum up, the following thesis is advocated: for more than fifteen centuries of its’ history theoretical conceptualization of theurgy had undergone a complicated evolution from interpreting theurgy as a set of individual practices for salvation of a theurgist’s soul and for contemplation of the deity to a collective project pursuing human nature and world substantial transformation.

Theurgy, theurgical aesthetics, theurgical project, Silver Age, sophiology, Gnosticism, synthesis of arts, Russian symbolism, Neoplatonism, German Romanticism,

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11. Mazaev A. I. Problema sinteza iskusstv v estetike russkogo simvolisma (The Problem of Art Synthesis in Russian Symbolism Aesthetics). Moscow, 1992.
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13. Obatnin G. Ivanov-mistik (Okkultnye motivy v poezii i proze Viacheslava Ivanova (1907-1919)) (Ivanov, the Mystic (The Occult Subjects in Viacheslav Ivanov’s Poetry and Prose (1907-1919)). Moscow, 2000.
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16. Sheppard A. "Proclus’ Attitude to Theurgy" in The Classical Review, Volume 32, №1, 1982, pp. 212-224.
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Penyaflor-Rastorgueva Nina

One of the most important questions of the religious-philosophical anthropological concept of S.L. Franck are questions about the close relationship between man and God, about sin and suffering, and about the definition of the boundaries of his freedom. In the definition of freedom and its main points, it proceeds not only from Western philosophical thought, but also from the anthropological views and ideas of F. M. Dostoevsky. According to Frank, as in Dostoevsky, the disclosure of the fullness of freedom in man is interconnected with the doctrine of human freedom as self-determination in good and in God, accepting sufering as an indispensable component in his salvation. The article is devoted to the comparison of the basic anthropological and personality concepts, as well as the idea of freedom and its characteristics in the works and works of both thinkers, in order to trace the continuity of Dostoevsky’s tradition with Frank in the framework of his anthropology and personalism in order to prove that for him human freedom and self-Man is an absolute value, his anthropology can be viewed in the context of his philosophy of unity and not contradict it.

F. M. Dostoevsky, S. L. Frank, anthropology, freedom, man, God, God-man, man-god, all-unity.

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21. Frank S. L. "S name Bog. Tri razmyshleniya" (God is with us. Three reflections) in Frank, S. L. Svet vo t'me [Light in the darkness]. Minsk: Izdatel'stvo belorusskogo Ekzarkhata, 2011, pp. 415–827.

Shmakov Vladimir

In the medieval Indian mythology, based on the texts of the Pali canon of Ttipitaka and the Puranas, there are images there are images depicting eschatological religious and philosophical ideas. One of the main images is Kalki - the tenth avatar of Vishnu, the Hindu Messiah, whose coming, according to the Puranas, must put an end to the moral and religious decay in the last days of Kali-yuga. The myth of the bodhisattva Maitreya, whose worship is widespread among the various schools of Buddhism, is connected with the prophecy about the future rebirth of Maitreya, who awaits his time in Tushita Heaven. This article presents the eschatological content of myths about Maitreya and Kalki and how it realized in the sequence of the mythological plot, associated with the ultimate destiny of the world at the time of completion of the next time cycle. Comparing the myths of Maitreya and Kalki, shows the certain similarity between the images of Maitreya and Kalki, which raises the question of which of the mythological plots was primary Proceeding from the earlier origin of the myth about Maitreya, it should be noted that the image of Kalki in the literature of the Puranas was formed by the influence of the inclusivist strategies of the Vishnu tradition.Despite the unity of mythological functions and active interaction, the images of Kalki and Maitreya are contrasted in relation to each other, since they show two different scenarios of cyclic eschatology : the Kalki court and his cruel retribution, and the preaching of Maitreya, that bring salvation for all beings.

Kalki, Maitreya, mythological function, cyclic eschatology, purana, inclusivism,comparative analysis

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Ivanova Anastasia

The article contains a comparative analysis of approaches to the study of “sects” developed at the end of 19th the beginning of 20th century within the frame of Russian psychiatry on the one hand and within Russian religious thought on the other. The psychiatrist line is represented by I.A. Sikoskij 1842 1919, one of the main actors of Russian psychology and psychiatry of that time, meanwhile religious philosophical line — by famous journalist and thinker V.V. Rosanov 1856 1919. In the first part of the article Sikorsrij’s studies of marginal religiosity: cases of movement of so called “malevantsi” and mass selfburies near Tiraspol — are under discussion. The author analyses presuppositions and results of those studies, general approach of Sikorsij, the role of such metaphors as “suggestion”, “infection”, “psychological epidemic” in his explanation model, his hidden references to ideas of Tard and Lebon, his criteria of distinction of normal and marginal religiosity, role of his ideas in development of psychiatrist approach as a whole. Discussions around Sikorsij’s publications are considered. In the second part Rosanov’s texts devoted to the same theme become the subject of analyses. Basic principles of Rosanov’s approaches to the analyses of religious problematic in general and marginal religiosity in particular are explicated. The author points out an influence of context of polemics on concrete evaluations and assertions of Rosanov. Text “Russian graves” Rosanov’s replica on Sikorskij’s essay devoted to Tirapol’s tragedy is in focus. The subjects of analyses are: special features of form and stylistics of Rosanov’s text, application of general methodological principles described above, the usage of the case in antichristian polemics of the writer. The approach demonstrated by Rosanov and his criticism of “psychiatry” are putting into the context of development of humanities in the 19 century. Some proposals connected to the place of approaches described in the development of Russian psychology of religion are suggested in conclusion.

Sikorskij, Rosanov, psychology of religion, psychiatry, infection, psychological epidemic, marginal religiosity, sectarianism, Christianity

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Antonov Konstantin

*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.

The article is written in 2017 within the framework of the project "Psychology of religion in Russia of XIX — beginning of XXI centuries" supported by RFFI Foundation

The article examines the relationship between religiosity and basic values in Russia. Basic values are measured by the Schwartz's Portrait Value Questionnaire. The analysis is based on the data of the European Social Survey conducted in 2012 and the Orthodox Monitor survey conducted in 2012 as well, which is a representative survey of churched Russian Orthodox Christians. Usually based on the results of mass surveys, the connection of basic values with religiosity in Russia is very weak. One possible reason is the use of inappopriate indicators to measure the degree of religiosity. One of the most important characteristics that distinguish churched Orthodox Christians is regular Communion, which presupposes quite serious preparation, fasting and Confession. People make an attempt to rethink their views, values, and change their behavior. If this happens with a certain regularity, then it can lead to a gradual change in basic values, conditioned by religiosity. Such working out the best of oneself may not occur if a person just attends religious services, but does not receive Communion. Churched Orthodox are much more committed to the values of Conservation and Self-Transcendence, and less to the values of Openness to change and Self-Enhancement. One of the unexpected results was the discovery of significant differences in the values of Universalism, in which the churched Orthodox Christians are noticeably ahead of the average Russians, while in most previous studies the relationship of religiosity to the values of Universalism was either negative or absent, and only rarely was weak positive. Also, despite the general low commitment to the values of Openness to change, the differences are due to the great rejection of the values of Hedonism and Stimulation, while the values of Self Direction differ from the average Russians only slightly.

religiosity, inchurchedness, Orthodox Christianity, parish community, core Church members, basic values, Conservation values, Openness to Change, Self-Enhancement, Self-Transcendence, Orthodox Monitor, European Social Survey

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Prutskova Elena

The article is written in 2017 within the framework of the project "Economics as a problem: the theory of economic borders in political and theological thought" supported by PSTGU Development Foundation