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

Using the ideas of bishop Kassian (Bezobrazov) and biblical studies which were summarised by revd. R. Braun, this article proposes to distinguish in the Gospel of John a special section, which contains a brief summary (“synopsis”) of the whole Gospel history. This section has probably a sevenfold structure, and includes the Gospel story from John’s testimony to Passion and Resurrection. Each so called “day” introduces one of the key themes of the Evangelist, i.e. testimony, staying-abiding, believing, signs, fullness of life, Passion, it also introduces key Christological titles. The subsequent story develops these themes in detail through the examples. Isolation of this synopsis and its description aff ords to eliminate the problem of harmonisation of the Gospel’s chronology (i.e. double proclamation of Jesus as the Messiah, renaming of Peter and cleansing of the Temple), helps to understand the text itself and the key ideas of the author about obtaining faith and life for the readers of the Gospel.

Biblical studies, exegesis, hermeneutics, theology of John’s Gospel, structural analysis, expanded introduction, synopsis, seven days’ theory

1. Augustinus (2020) In Evangelium Ioannis. T. 1. Moscow: Sibirskaia blagozvonnitsa (Russian translation).
2. Emel′ianov A. (ed.) (2001) Evangel′skii synopsis [Synopsis of Gospel]. Moscow: Izd-vo PSTBI (in Russian).
3. Bezobrazov K. (1995) “Tolkovanie na Evangelie ot Ioanna” [“Commentary on the Gospel of John”]. Simvol, no. 34, pp. 15–190 (in Russian).
4. Bezobrazov K. (2001) Khristos i pervoe khristianskoe pokolenie [Christ and First Christian Generation]. Moscow: Izd-vo PSTBI; Russkii put’ (in Russian).
5. Alfeev I. Chetveroevangelie [The Four Gospels]. Vol. 3. Moscow: Izdatel’skii dom «Poznanie» (in Russian).
6. Ioannes Chrysostomus (1993) In Ioannem homiliae. T. 1. Moscow: Izdatel’skii otdel Moskovskogo Patriarkhata (Russian translation).
7. Kuliev O. I. (ed.) (2018) Origenes. Commentaria in evangelium Ioannis. Saint-Petersburg: Izdatel’stvo RKhGA (Russian translation).
8. Pokorný P., Heckel U. (2012) Einleitung in das Neue Testament. Moscow: Izdatel’stvo BBI (Russian translation).
9. Sorokin A. (2006) Khristos i Tserkov’ v Novom Zavete [Christ and Church in New Testament]. Moscow: Izdatel’stvo Krutitskogo podvor’ia (in Russian).
10. Barrett C. K. (1978) The Gospel According to St. John. Philadelphia: The Westminster press.
11. Brodie Th. (1997) The Gospel According to John. A Literary and Theological Commentary. Oxford University Press.
12. Brown R. E. (1966) The Gospel according to John (I-XII). New York: Doubleday and Company.
13. Bultmann R. (1971) The Gospel of John. A Commentary. Philadelphia: The Westminster Press.
14. Casey M. (2010) Jesus of Nazareth. An Independent Historian’s Account of His Life and Teaching. New York: T&T Clark.
15. Guilding A. (1960) The Forth Gospel and Jewish Worship. Oxford.
16. Kysar R. (2007) John, the Maverick Gospel. Louisville-London: Westminster John Knox Press.
17. Temple W. (1963) Readings in St. Johns’ Gospel. London: MacMillan & Co LTD.
18. Conti M. (ed.) (2010) Theodore of Mopsuestia. Commentary on the Gospel of John. Illinois: IVP Academic.

Strelov Vladimir

The article deals with an unpublished monument of Modern Time Samaritan theology, namely four apologetic treatises of the theologian, historian and poet Ibrāhīm al-ʻAyyah ad-Danfī (1715–1788) which are kept in the corpus of the British library. The article is preceded by a brief outline of the history of Arab Samaritan thought. It describes the infl uence of Arab-Muslim and Arab-Jewish cultures on such prominent Samaritan theologians as Munajjā b. Ṣadaqah, Ṣadaqah al-Ḥakīm, al-Ṣūrī, ʼAbū Saʻīd and others. This infl uence led to the emergence of the “Arab Targum” of the Samaritan Pentateuch and the Samaritan exegetical and philosophical-religious tradition. From the perspective of treatise text analysis, the author reconstructs biography of ad-Danfī and concludes that his religious and philosophic views depend on Medieval Arab and Muslim theology and, in particular, on speculative theology of Islam (Kalam). Besides, the article demonstrates that the scholar keeps Kalam theory of divine attributes, reproduces fatalistic constructions of Ashari’ and Maturidi’ scholars, adopts natural-philosophic concepts of some Mutazili’ thinkers and Arabspeaking peripatetics. Therefore, fi nally, he comes to rationalistic symbolic exegesis of Mutakalims of Classic period (VIII–XIV centuries). At the same time, Ibrāhīm, who stands for strict monotheism of Samaritan religion, strives to deny stereotypes, created by his contemporaries about their coreligionists. He opposes to Mutazili’, Judaic and Christian “heresies”, introduces Samaritan theology as an ally of Muslim traditionalism, a tradition, in his opinion, inspired by God, created by one of His messengers. Separately, the article shows the way that the theologian depends on Judaic traditions and prophetic Sunnah. Thus, al-ʻAyyah, in accordance with Hadithes by Muhammad and Midrashes ‘Genesis Rabbah’ and ‘Chapters of Rabbi Eliezer’, postulates imperishability of a human body part which serves to regenerate it during Resurrection of the dead. He also stands for the thesis about oneness of those bodies, which were smoldered to ashes and raised from the dead by God. Besides, the article discusses modern state and chances of Samaritan studies and, especially, of the research into the handwritten legacy of Samaritan theologians of XIII–XVIII centuries.

Ibrāhīm al-ʻAyyah, Samaritan Pentateuch, Samaritans, Kalam, Mutazilites, Asharites, Medieval Arab Philosophy, Judaism

1. Al-Ašʻarī, ʼAbū al-Ḥasan (1980) Maqālāt al-ʼIslāmiyyīn wa Iẖtilāf al-Muṣallīn [The Teachings of Muslims and The Debates between Those, Who Prayed]. Wiesbaden: F. Steiner (in Arabic).
2. Al-Bāqillānī, ʼAbū Bakr (1957) Al-Tamhīd [The Prolegomena]. Beirut: al-Maktabah al-Šarqīyyah (in Arabic).
3. Al-Buẖārī, Muḥammad (2018) Ṣaḥīḥ [The Authentic One]. Beirut: Muʼassasat al-Risālah (in Arabic).
4. Al-Ghazālī, ʼAbū Ḥāmid. (1966) Tahāfut al-Falāsifah [The Incoherence of Falāsifah]. Cairo: Dār al-Maʻārif (in Arabic).
5. Al-Jawziyyah, Ibn Qayyim (2003) Fāʼidah Jalīlah fi Qawāʻid al-ʼAsmāʼ al-Ḥusnā [The Great Benefit in God Names’ Rules]. Kuwait: Gharrās (in Arabic).
6. Macdonald J. (1964) The Theology of the Samaritans. London: SCM Press.
7. Ibn al-Nafīs (1987) Al-Risālah al-Kāmiliyyah fī al-Sīrah al-Nabawiyyah [Kāmil’s Treatise in Prophet’s Sīrah]. Cairo: Lijnat Iḥyāʼ al-Turāṯ al-ʼIslāmī (in Arabic).
8. Ibn Nūr al-Dīn. (2012) Taysīr al-Bayān li-Aḥkām al-Qurʼān [The Simple Explanation of Quran’s Establishment]. Vol. 3. Damascus: Dār al-Nawādir (in Arabic).
9. Kirmānī M. (1962) Yanābīʻ al-Ḥikmah [The Wells of Wisdom]. Vol. 2. Cairo: Maṭbaʻat al-Saʻādah (in Arabic).
10. Nofal F. O. (2015) Ibrahim ibn Sayyar al-Nazzam. Moscow: YaSK, OOO “Sadra” (in Russian).
11. Pummer R. (1987) The Samaritans. Leiden: Brill.
12. Pummer R., Tal A. (1993) Samaritan Marriage Contracts and Deeds of Divorce. Vol. 1. Wiesbaden: Otto Harrassowitz.
13. Al-Rasī, al-Qāsim (2001) Majmū Rasāʼil [The Treatises]. Vol. 1. Sana: Dār al-Ḥikmah al- Yamāniyyah (in Arabic).
14. Sajdi D. (2013) Nouveau Literacy in the Eighteenth-Century Ottoman Levant. Stanford: Stanford University Press.
15. Schwarb G. (2013) “Vestiges of Qaraite Translations in the Arabic Translation(s) of the Samaritan Pentateuch”. Intellectual History of the Islamicate World, vol. 1(1-2), pp. 115-157.
16. Shehadeh H. (2010) “One Fifth of the Tiny Samaritan Community in Nablus Died in the Plague Epidemic of 1786”. The Samaritan Update, available at: http://shomron0.tripod.com/HaseebShehadehSynopses2010.pdf (06.12.2020).
17. Al-Taftāzānī, Saʻd al-Dīn (1998) Šarḥ al-Maqāṣid [The Commentary on al-Maqāṣid]. Vol. 4. Beirut: ʻĀlam al-Kutub (in Arabic).
18. (1989–2001) Al-Tarjamah al-ʻArabiyyah li-Tawrāt al-Sāmiriyyīn [Arab Translation of Samaritan Pentateuch]. Jerusalem: al-ʼAkādīmīyyah al-Waṭaniyyah al-Isrāʼīliyyah li-l-ʻUlūm wa al-Ādāb (in Arabic).
19. Weigelt F. (2017) “Samaritan Bible Exegesis and its Relevance for Judaeo-Arabic Studies”, in: M. L. Hjälm (ed.) Senses of Scripture, Treasures of Tradition: The Bible in Arabic among Jews, Christian and Muslims, Leiden: Brill, pp. 198–239.
20. Weigelt F. (2017) “Samaritan Bible Exegesis and its Relevance for Judaeo-Arabic Studies”, in: M. L. Hjälm (ed.) Senses of Scripture, Treasures of Tradition: The Bible in Arabic among Jews, Christian and Muslims, Leiden: Brill, pp. 198–239.

Nofal Faris

The article deals with the fi rst stage of the philosophical and theological work of priest Pavel Florensky. At this stage, Florensky turns to the heritage of V.S. Solovyov and makes an attempt to give a theological interpretation of his main concepts, i.e. the doctrine of the Sophia the Wisdom of God and “God-manhood”. The author pays special attention to Florensky’s attempt to introduce the very metaphysics of pan-unity into Orthodox theology. According to the author, the task of studying the metaphysics of unity in Florensky’s philosophy and theology can be divided into two components: features of Florensky’s understanding of V. Solovyov’s heritage and Florensky’s application of new concepts that appeared in Russian academic theology in the late XIX — early XX centuries. In this connection, the process of gradual rethinking of Solovyov’s ideas is traced. This process was accompanied by the use of the teachings of Archimandrite (later bishop and metropolitan) Antony (Khrapovitsky). This teaching was new to academic theology in Russia. Khrapovitsky considered the “multi-unity” of humanity as a refl ection of the Trinity of the Deity. Florensky translated this teaching from the moral fi eld to the fi eld of ontology. From this point of view, the author analyses Florensky’s early work “The Concept of the Church in Holy Scripture”, which, in its main provisions, formed the basis of his most famous work, “The Pillar and the Ground of Truth”. It is noted that Florensky creatively reworked the ideas of V. Solovyov and Metropolitan Anthony (Khrapovitsky). As a result, he carried out the experience of building a concept that can be called the theology of unity. At a later stage of his work, Florensky only corrects this metaphysics. In accordance with the theology of St. Gregory Palamas, he replaces the concept of the communion of the creature of the Divine essence on the communion of the Divine energy and considers it from a new point of view. He develops the energy concept of the symbol and the ontology of the concentric levels of being. In this ontology, the philosophical and theological interpretation of church worship and the performance of church sacraments is embedded.

Florensky, Solovyov, Khrapovitsky, unity, philosophy, theology, Church

1. Florenskii P. (1992) Detiam moim. Vospominaniia proshlykh dnej [To my children. Memories of past days]. Moscow: Moskovskii rabochii (in Russian).
2. Florenskii P. (1996) “Ikonostas” [“Iconostasis”], in Florenskii P. Izbrannye trudy po iskusstvu [Selected works on art], Moscow: Izobrazitel′noe iskusstvo, pp. 73–198 (in Russian).
3. Florenskii P. (1996) Sochineniia: V 4 t. [Works: in 4 vols]. Vol. 2. Moscow: Mysl′ (in Russian).
4. Florenskii P. A. (2018) “Poniatie Tserkvi v Sviashchennom Pisanii” [“The concept of the Church in the Holy Scriptures”], in Florenskii P.A. Bogoslovskie trudy 1902–1909 [Theological works 1902–1909]. Moscow: Izdatel′stvo PSTGU (in Russian).
5. Florenskii P. A. (1990) Sochineniia. Vol. 1 (1). Stolp i utverzhdenie Istiny [Works. The Pillar and the Ground of Truth]. Moscow: Pravda (in Russian).
6. Florenskii P. A. (1990) Sochineniia. Vol. 1 (2). Stolp i utverzhdenie Istiny [Works. The Pillar and the Ground of Truth]. Moscow: Pravda (in Russian).
7. Florenskii P. V. (2011) Obretaia put’. Pavel Florenskii v universitetskie gody [Finding the way. Pavel Florensky during his university years] Vol. 1. Moscow: Progress-Traditsiia (in Russian).
8. Florenskii P. (2012) Arkhimandrit Serapion Mashkin (Zhizn’ myslitelia) [Archimandrite Serapion Mashkin (Thinker’s Life)]. Kostroma (in Russian).
9. Garaeva G. F. (2000) Sofiinyi idealizm kak istoriko-fi losofskii fenomen [Sophiological Idealism as Historical and Philosophical Phenomenon]. Moscow: Dialog-MGU (in Russian).
10. Isupov K. G. (2001) P. A. Florenskii: Pro et contra. Saint-Petersburg: RKhGA (in Russian).
11. Ivanova E. V. (ed.) (2004) Pavel Florenskii i simvolisty. Opyty literaturnye. Stat’i, Perepiska [Pavel Florensky and Symbolists. Literary Works. Articles, Correspondence]. Moscow: «Iazyki slavianskoi kul’tury» (in Russian).
12. Kern K. (2007) “Iz vospominanii” [“From Memories”], in Mitropolit Antonii (Khrapovitskii). Izbrannye trudy, pis’ma, materialy [Selected Works, Letters, Papers], Moscow: PSTGU, pp. 792–831 (in Russian).
13. Khrapovitskii A. (2002) Dogmat iskupleniia [Dogma of Redemption]. Moscow (in Russian).
14. Mashkin S. (2016) “Sistema filosofii: Opyt nauchnogo sinteza” [“The system of philosophy: Experience of scientific synthesis”]. Simvol, vol. 67 (in Russian).
15. Meiendorf I. (1994) “O raskole” [“On Schism”]. Novaia Evropa, vol. 4, pp. 65–70 (in Russian).
16. Pavlyuchenkov N. N. (2016) Akrhimandrit Serapion (Mashkin) i ego «Sistema filosofii» [Archimandrite Serapion (Mashkin) and his “System of Philosophy”]. Moscow: Izdatel’stvo PSTGU (in Russian).
17. Pavliuchenkov N. N. (ed.) (2014) “Perepiska P. A. Florenskogo i V. F. Erna” [“Correspondence between P. A. Florensky and V. F. Ern”], in Russkoe bogoslovie: issledovaniya i materialy [Russian Theology: Research and Materials], vol. 1, Moscow: PSTGU, pp. 199–231 (in Russian).
18. Pavliuchenkov N. N. (2015) “Ideia Sofi i v trudakh sviashchennika Pavla Florenskogo” [“Idea of Sophia in Pavel Florensky’s Works”]. Vestnik PSTGU. Seriia I: Bogoslovie. Filosofiia, vol. 4 (60), pp. 24–38 (in Russian).
19. Polovinkin S. M. (2015) Khristianskii personalizm sviashchennika Pavla Florenskogo [Christian Personalism of Priest Pavel Florensky]. Moscow: RGGU (in Russian).
20. Prosvirnin I. (1982) “O tvorcheskom puti svyashchennika Pavla Florenskogo” [“About the creative path of the priest Pavel Florensky”]. Zhurnal Moskovskoj Patriarhii, vol. 4, pp. 65–76 (in Russian).
21. Shavel’skii G. (1996) Vospominaniia poslednego protopresvitera russkoi armii i fl ota [Memories of the Last Protopriest of Russian Army and Navy]. Vol. 2. Moscow (in Russian).
22. Sholomova S. (1998) “«Ostaius’ Vash dobrozhelatel’ i bogomolets…» (K istorii vzaimootnoshenii sviashchennika Pavla Florenskogo i mitropolita Antoniia (Khrapovitskogo)” [“On a History of Relations between Priest Pavel Florensky and Metropolitan Antonij (Khrapovitskij )”]. Zhurnal Moskovskoi Patriarkhii, vol. 6, pp. 67–80 (in Russian).
23. Sobolev S. (1935) Novoe uchenie o Sofii Premudrosti Bozhiei [A New Doctrine of Sophia the Wisdom of God]. Sofiia (in Russian).
24. Solov’ev V. S. (1994) Chteniya o Bogochelovechestve [Readings on God-manhood]. Saint-Petersburg: Hudozhestvennaya literature (in Russian).
25. Trubachev A. (1990) “Iz istorii knigi «Stolp i utverzhdenie Istiny»” [“From the history of the book ‘The Pillar and the Ground of Truth’”], in Florenskij P. A. Sochineniya [Works], vol. 1 (2), Moscow: Pravda, pp 827–837 (in Russian).
26. Trubachev A. (1998) Teodiceya i antropodiceya v tvorchestve svyashchennika Pavla Florenskogo [Theodicy and Anthropodicy in the works of the Priest Pavel Florensky]. Tomsk: Vodolej (in Russian).
27. Trubachev A. (ed.) (2005) Bibliograficheskii spravochnik. Lichnost’, zhizn’ i tvorchestvo sviashchennika Pavla Florenskogo [Bibliographic reference. The personality, life and work of the priest Pavel Florensky]. Sergiev Posad (in Russian).
28. Trubachev A. (1987) “Sviashchennik Pavel Florenskii — professor Moskovskoi Dukhovnoi akademii i redaktor «Bogoslovskogo vestnika»” [“Priest Pavel Florensky — Professor of Moscow Spiritual Academy and Editor of ‘Theological Review’”]. Bogoslovskie Trudy, vol. 28, pp. 290–314 (in Russian).
29. (2010) “Perepiska V. V. Rozanova i P. A. Florenskogo” [“Correspondence of V.V. Rozanov and P.A. Florensky”], in V.V. Rozanov. Literaturnye izgnanniki [Literary exiles], vol. 2, Moscow: Respublika; St. Petersburg: Rostok (in Russian).
30. (1999) Perepiska svyashch. P. A. Florenskogo so svyashch. S. N. Bulgakovym [Correspondence of the priest P. A. Florensky with the priest S. N. Bulgakov]. Tomsk: Vodolej (in Russian).

Pavliuchenkov Nikolai

*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.

It is a wide spectrum of the interrelations between philosophy and religion in Germany during the Enlightenment as disclosed in the newest book by Ludmila Kryshtop Morality and Religion in the Philosophy of German Enlightenment — from Thomasius to Kant regarded in the lenses of German studies whrerefrom those of Konrad Feiereis and Albrecht Beutel could be selected, that makes up the subject-matter of this article. The author highly estimates both Kryshtop’s successful endeavour to uproot the cliché of the enlightenment secularism (based on the pattern of French Enlightenment) and introducing of numerous philosophers to the Russian reader hardly familiar to him. In many details the author of the paper concerns himself with exposition of Christian August Crusius’ and Moses Mendelssohn’s philosophical ideas and approves Kryshtop’s exposition of deepening the movement to the left in German religious thought of the eighteenth century. Nevertheless, the author of the paper comes also to disagreement with the author of the book because of her underrating of the spread and influence of deism in “the age of reason” and refers to several signifi cant avenues whereby deism came from England to Germany. As to how to identify deism itself the author refers to a typological approach of Christoph Gestrich, which he considers as highly productive. The question is about 13 essences of deism whereby any thinker can be judged as one capable of being enlisted into the deists, the fi rst of them being negation of any religion’s claim at absoluteness, the last one infi delity to the doctrines of the Holy Trinity and Incarnation.

Enlightenment, Germany, religion, philosophy, pietism. Wolffianism, the Neologians, theology, ontology, Ludmila Kryshtop

1. Beutel A. (2006) Aufklärung in Deutschland. Göttingen.
2. Cottret D. (2010) Histoire de la Reforme protestante. Paris.
3. Feiereis K. (1965) Die Umprägnung der natürlichen Theologie in Religionsphilosophie. Ein Beitrag zur deutschen Geistesgeschichte des 18. Jahrhunderts. Leipzig.
4. Gestrich Chr. (1981) “Deismus”, in Theologische Realencyclopedie, Bd. 8, Berlin / New York, pp. 392–406.
5. Kant I. (1994) Kritik der reinen Vernunft. Moscow (Russian translation).
6. Kryshtop L. E. (2020) “Kant o moral’noi religii razuma i religioznom pliuralizme” [“Kant on Moral Religion of Reason and Religious Pluralism”]. Filosofiia religii: analiticheskie issledovaniia, vol. 4, no. 1, pp. 42–63 (in Russian).
7. Kryshtop L. E. (2019) Moral’ i religiia v filosofii nemetskogo Prosveshcheniia: ot Khr. Tomaziia do I. Kanta [Moral and Religion in Philosophy of German Enlightenment: from Chr. Thomasius to I. Kant]. Moscow: Kanon+ (in Russian).
8. Kryshtop L. E. (2019) “Nemetskie prosvetiteli o Bozhestvennom Otkrovenii i Sviashchennom Pisanii” [“German Enlightenment on Divine Revelation and Holy Scripture”]. Filosofiia religii: analiticheskie issledovaniia, vol. 3, no. 1, pp. 39–56 (in Russian).
9. Lalor S. (2006) Matthew Tindal, Freethinker. An Enlightenment–Century on Religion. London-New York.
10. Orr J. (1934) English Deism: Its Roots and Its Fruits. Grand Rapids, Mich.
11. Schröder W. (1992) “Religion bzw. Theologie, natürliche bzw. vernünftige”, in Ritter J., Gründer K. (eds) Historisches Wörterbuch der Philosophie, Bd. VIII, Basel, pp. 714–727.
12. Shokhin V. K. (2020) “Epistemologicheskii i religioznyi fundamentalizm v kontekste interkul’turnosti” [“Epistemological and Religious Fundamentalism in Intercultural Context”]. Filosofiia religii: analiticheskie issledovaniia, vol. 4, no. 1, pp. 5-26 (in Russian).
13. Shokhin V. K. (2016) Filosofskaia teologiia: dizainerskie fasety [Philosophical Theology: Design Facets]. Moscow (in Russian).
14. Zhuchkov V. A. (1996) Iz istorii nemetskoi filosofii XVIII v. Predklassicheskii period (ot vol’fovskoi shkoly do rannego Kanta) [From the History of German 18th Century Philosophy. Preclassical Period (from Wolffi an School to Early Kant]. Moscow (in Russian).
15. Zhuchkov V. A. (1989) Nemetskaia filosofiia rannego Prosveshcheniia (konets XVII — nachalo XVIII v.) [German Philosophy of Early Enlightenment (End of the 17th — Beginning of the 18th Centuries]. Moscow (in Russian).

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.

Comparative study of Christian and Buddhist traditions can be based on various reasons, including the similarity of genre markers. We compare two selections of short stories about people facing the death hour and miracles at their deathbed. Such a selection is contained in book IV of Dialogues (593–594). Similar Buddhist tales are included in Yoshishige no Yasutane Nihon ōjō Gokuraku ki (983–985). There is a similarity between the most important motives between these texts: a person knows anticipatorily the exact term of his/her death; others will miraculously learn of his impending demise; the dying sees those whom he/she honored in life; the messengers reveal his/her good or evil posthumous fate; at the end a wonderful light shines, music sounds, a fragrance fills the room. The very construction of these short stories is similar: in them, in contrast to more detailed narratives about the lives of saints, most of the information about the life of a person remains outside the scope, and thus the main thing is highlighted: what a person encounters at the time of death; how the experience of dying can be realized and shared with others. Numerous coincidences between the texts of the two traditions do not interfere, but, on the contrary, help focus on the differences between them. The main one is that the stories from Nihon ōjō Gokuraku ki are self-contained, enumeration of miracles gives the fi nal answer to the question of the posthumous fate of man; in the stories from Dialogues such a listing does not solve the problem, but only leads to its correct formulation.

St. Gregory Dialogues, Yoshishige-no Yasutane, Nihon ojo Gokuraku ki, comparative studies of Christianity and Buddhism, death, afterlife, miracles.

1. Bathgate Michael (2007) “Exemplary Lives. Form and Function in Pure Land Sacred Biography”. Japanese Journal of Religious Studies, vol. 34, no. 2, pp. 271–303.
2. Blum Mark L. (2007) “Biography as Scripture. Ōjōden in India, China, and Japan”. Japanese Journal of Religious Studies, vol. 34, no. 2, pp. 329–350.
3. Bowring Richard (1998) “Preparing for the Pure Land in Late Tenth-Century Japan”. Japanese Journal of Religious Studies, vol. 25, no. 3/4, pp. 221–257.
4. Chesnokova Tatyana G. (2018) “«Dialogi» Grigoriya Velikogo i prostranstvenno-smyslovaya struktura srednevekovykh videniy” [“St. Gregory’s “Dialogues” and the space and meaning structure of mediaeval vision literature’]. Sotsial’no-gumanitarnye znaniya, no. 2, pp. 150–164 (in Russian).
5. Cuevas Bryan J., Stone Jacqueline I. (eds) (2007) The Buddhist Dead: Practices, Discourses, Representations. Honolulu: University of Hawaii Press.
6. Gorenko Igor V. (2020) “Smert’ v khristianskoy i buddiyskoy traditsiyakh: k postanovke voprosa” [“Death in Christian and Buddhist Traditions: to the Problem-setting”]. Voprosy filosofii, vol. 7 (in press) (in Russian).
7. Granoff Phyllis, Shinohara Koichi (eds) (2009) Heroes and Saints: The Moment of Death in Crosscultural Perspectives. Newcastle upon Tyne etc.: Cambridge Scholars Publishing.
8. Gregorius Magnus (2012) Dialogi. Moscow: Sibirskaya Blagozvonnitsa (Russian translation).
9. Gunskii Aleksei Yu. (2019) “Istoriya izucheniya Sinrana (1173–1263 gg.) i shkoly Sin v russkoyazychnoy nauchnoy literature” [“The study of Shinran (1173–1263) and Shin- Buddhism in the English-language historiography”]. Yearbook Japan, vol. 48, pp. 197–227 (in Russian).
10. Inoue Mitsusada, Ōsone Shosuke (eds) (1995) Ōjōden. Hokke genki. Tokyō: Iwanami (in Japanese).
11. Jones Charles B. (2019) Chinese Pure Land Buddhism: Understanding a Tradition of Practice. Honolulu: University of Hawaii Press.
12. Kudō Ryōdō (2013) Kasai Jōdoron to Chūgoku Jōdokyō — Bonpu kedo ōjōsetsu no shisō keisei [Jiacai’s jing tu lun and Chinese pure land Buddhism: Jiacai’s doctrine of the “ordinary people’s birth in the transformation pure land”]. Kyoto: Hōzōkan (in Japanese).
13. Marey Elena S. (2018) “Gorod sviatykh apostolov: Obraz Rima v pis’makh Grigoriia Velikogo” [“The city of saintly apostles: The image of Rome in Registrum epistolarum of Gregory the Great”]. SHAGI/STEPS, vol. 4 (2), pp. 120–138 (in Russian).
14. Markus Robert A. (1997) Gregory the Great and his world. Cambridge: Cambridge University Press.
15. Meshcheryakov Alexander N. (trans.) (1984) Yaponskiye legendy o chudesakh (IX–XI vv.) [Japanese miraculous tales (9th — 11th Centuries)]. Moscow: Nauka, GRVL (in Russian).
16. Payne Richard K., Tanaka Kenneth Kazuo (2004) Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha. Honolulu: University of Hawaii Press.
17. Rhodes Robert F. (2007) “Ōjōyōshū, Nihon Ōjō Gokuraku-ki, and the Construction of Pure Land Discourse in Heian Japan”. Japanese Journal of Religious Studies, vol. 34, no. 2, pp. 249–270.
18. Rhodes Robert F. (2017) Genshin’s Ōjōyōshū and the Construction of Pure Land Discourse in Heian Japan. Honolulu: University of Hawaii Press.
19. Richards Jeff rey (1980) Consul of God. The life and times of Gregory the Great. London: Routledge and Kegan Paul.
20. Stone Jacqueline I., Walter Mariko Namba (eds) (2008) Death and the Afterlife in Japanese Buddhism. Honolulu: University of Hawaii Press.
21. Straw Carole E. (1988) Gregory the Great: Perfection in Imperfection. Berkeley: University of California Press.
22. Trubnikova Nadezhda N. (trans.) (2020) Nihon ōjō Gokuraku ki, available at: https://trubnikovann.wixsite.com/trubnikovann/heiantitul (01.07.2021) (Russian translation).
23. Wetzler Peter Michael (1977) Yoshishige no Yasutane: Lineage, Learning, Office, and Amida’s Pure Land, Berkeley: University of California.

Trubnikova Nadezhda

*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.

Gorenko 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.

Interreligious dialogue at the modern stage is understood as a positive, constructive interaction between followers of diff erent religions, which is carried out on a regular basis. The beginning of the modern stage of interreligious dialogue is the World Parliament of Religions of 1893 in Chicago. The Second World War had a great impact on humanity in various aspects, including the fact that its end can be associated with the beginning of another period of interreligious dialogue. A great impetus to the development of interreligious dialogue was given by the Second Vatican Council and the adoption of the declaration Nostra aetate of 1965, dedicated to the attitude towards non-Christian religions. During this period, interreligious dialogue develops within the framework of two main thematic areas. The fi rst of them, which was emphasised by the Catholic Church, was to understand dialogue as a mutual study of diff erent religions, comparing their ideas and religious experience. The second direction was a dialogue with the aim of peacemaking, confl ict resolution and strengthening social harmony. Special attention is paid to the interreligious dialogue in the USSR, which can be attributed to the second of these areas. In recent decades, interreligious dialogue has been actively developing, which is expressed in the cooperation of believers not only in strengthening peace, but in various spheres, e.g. humanitarian, social, educational, environmental. The main factors contributing to the development of interreligious dialogue in each of these periods are identifi ed in the article. For example, among the factors of the last period of interreligious dialogue, which began after the terrorist attacks of September 11, 2001, the author highlights the following: the problem of the spread of terrorism under religious slogans, the discourse of a “clash of civilisations”, the increasing interdependence and interconnection of the modern world, post-secularism.

interreligious dialogue, history, interreligious relations, factors, World Parliament of Religions, Catholicism, Second Vatican Council, globalisation, terrorism

1. Ad gentes, available at: http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vatii_decree_19651207_ad-gentes_en.html (08.01.2021).
2. Ariel Y. (2013) “Jewish–Christian dialogue”, in C. Cornille (ed.) The Wiley-Blackwell companion to inter-religious dialogue, Chichester: John Wiley & Sons, pp. 205–223.
3. Berger P. L. (1999) “Desecularization of the world: a global overview”, in P. L. Berger (ed.) The desecularization of the world: resurgent religion and world politics, Washington, pp. 1–18.
4. Cheliukina A. G. (ed.) (1983) Religioznye deiateli za spasenie sviashchennogo dara zhizni ot iadernoi katastrofy. Vsemirnaia konferentsiia 10-14 maia 1982 goda [Conference of Religious Workers for Saving the Sacred Gift if Life from Nuclear Catastrophe May 10–14, 1982]. Moscow: Moskovskaia Patriarkhiia (in Russian).
5. Cornille C. (2013) “Conditions for inter-religious dialogue”, in C. Cornille (ed.) The Wiley-Blackwell companion to inter-religious dialogue, Chichester: John Wiley & Sons, Ltd., pp. 20–33.
6. Efanova V. N. “Vsemirnyi parlament religii” [“The World’s Parliament of Religions”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopedia], available at: https://www.pravenc.ru/text/155516.html (08.01.2021) (in Russian).
7. Fletcher J. H. (2013) “Women in inter-religious dialogue”, in C. Cornille (ed.) Wiley-Blackwell companion to inter-religious dialogue, Chichester: John Wiley & Sons, Ltd., pp. 168–184.
8. Melnik Sergey V. (2017) Pravoslavie i khasidizm Хabad: Lichnostnaia model mezhreligioznogo dialoga [Orthodox Christianity and Chabad Hasidism: The personal model of interreligious dialogue]. Moscow: INION RAN (in Russian).
9. Melnik Sergey V. (2020) “Diplomaticheskij mezhreligioznyj dialog” [“Diplomatic interreligious dialogue”]. Mission confessions. 2020, vol. 9.2 (no. 43), pp. 217–225 (in Russian).
10. Melnik Sergey V. (2020) “Klassifi katsiia tipov mezhreligioznogo dialoga” [“Classifi cation of types of interreligious dialogue”]. Communicology, vol. 8 (2), pp. 25–51 (in Russian).
11. Moyaert M. (2013) “Interreligious Dialogue”, in D. Cheetham, D. Pratt, and D. Thomas (eds) Understanding Interreligious Relations, Oxford: Oxford University Press, pp. 193–217. Nostra aetate, available at: http://www.agnuz.info/app/webroot/library/6/128/page10.htm (08.01.2021).
12. Pushchaev YU.V. (2016) “Izmenenie pozicii Rimsko-Katolicheskoj Cerkvi po otnosheniyu k iudaizmu (analiticheskij obzor)” [“Changing the position of the Roman Catholic Church in relation to Judaism (analytical review)”]. Social’nye i gumanitarnye nauki. Otechestvennaya i zarubezhnaya literatura. Ser. 3, Filosofiya: Referativnyj zhurnal, vol. 4, pp. 79–91 (in Russian).
13. Rybakov R. B. Vsemirnyi Parlament Religii. (Nabliudeniia i razmyshleniia) [The World’s Parliament of Religions (Observations and Refl ections)], available at: http://www.delphis.ru/journal/article/vsemirnyi-parlament-religii (08.01.2021).
14. Seleznev N. (2015) “Istoriia ekumenizma: zabytyi rannii etap” [“History of Ecumenism: Forgotten Early Period”]. Gosudarstvo, religiia, tserkov’ v Rossii i za rubezhom, vol. 2 (33), pp. 163–181 (in Russian).
15. Shokhin Vladimir K. (1997) “Dialog religii: ideologiia i praktika (chast’ 1)” [“Dialogue of religions: ideology and practice (part 1)”]. Alfa i Omega, vol. 1(12), pp. 281–295 (in Russian).
16. Shokhin Vladimir K. (1997) “Dialog religii: ideologiia i praktika (chast’ 2)” [“Dialogue of religions: ideology and practice (part 2)”]. Alfa i Omega, 1997, 2(13), pp.: 223–240 (in Russian).
17. Silant’ev R. A. (2010) “Islamo-khristianskiĭ dialog v dosovetskii i sovetskii periody” [“Islamic-Christian dialogue in the pre-Soviet and Soviet periods”]. Religiia i sovremennyi mir, no. 8, pp. 65–73 (in Russian).
18. Swamy M. (2019) “Revisiting the Antecedents of Interreligious Dialogue”. Current dialogue. The Ecumenical Review, vol. 71, no. 5, pp. 719–738.
19. Swidler L. (2000) “Interreligious dialogue: origins, problems, prospects”. Stranitsy, no. 5, vol. 3, pp. 452–461 (Russian translation).
20. Swidler L. (2013) “The history of inter-religious dialogue”, in Cornille C. (ed.) The Wiley-Blackwell companion to inter-religious dialogue, Chichester: John Wiley & Sons, Ltd., pp. 3–19.
21. Swidler L. (2015) “The «dialogue of civilizations» at the tipping point: The «dialogosphere»”. Journal of ecumenical Studies, vol. 50:1, pp. 3–17.
22. Viviano R. (2016) “Benedict XVI, Islam and Christian-Muslim relations”. The downside review, vol. 135(1), pp. 1–21.
23. Хoruzhii S. S. (2009) “Dialog religii: istoricheskii opyt i printsipial’nye osnovaniia” [“Dialogue of religions: historical experience and fundamental foundations”], in Mezhreligioznyi dialog v Rossii i na Blizhnem Vostoke [Interreligious dialogue in Russia and the Middle East], Saint-Petersburg; Beirut, pp. 160-171 (in Russian).

Melnik Sergey

*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 author expresses his gratitude to the "United Religions" (https://unitedreligions.org/).

This study is devoted to the phenomenon of modern religious communities, which in the course of gradual evolution acquire the form of isolated from the outside world. The state of isolation is considered as a result of the infl uence of external and internal factors. Particular attention is paid to the personality of the leader of a religious group as a carrier of charismatic qualities and to their consolidating principle. The objects of research attention are two religious organisations that have existed for thirty years in the territory of Perm′ region (the Church of the God’s Family and the Intercession Fraternity). These groups realise two fundamentally diff erent ways of interpreting Christian doctrine and two diff erent strategies for living in a social space. At the same time, they are similar in the style of religious life and the principles of organisation of the followers. The aim of the study was to determine the mechanism for the formation of isolated religious communities in contemporary society. For this, the main stages in the evolution of the religious doctrines of both organisations were identifi ed to justify the opposition to the surrounding world; specifi c features of cult practice have been identifi ed, which reinforce the changes taking place in communities; a set of external factors that can stimulate the ghettoisation of a group have been identifi ed. Several types of information sources were used as fi eld materials. For the Church of the God’s Family the data from a longitudinal project (1996–2019) were used, covering the materials of the participant observations (1996–1997, 2007– 2008), data of a questionnaire survey (2007), data from interviews with leaders and members of the group (2007, 2018–2019), literature published by the church and the statutory documents of the organisation. For the reconstruction and analysis of the situation in the Intercession Fraternity, materials from a series of interviews with one of the founders of the community and former believers were employed. As additional and verifying materials, data from a closed group on a social network and data from journalistic investigations (2016–2019), audio recordings of community seminars and workbooks of the group were used.

modern religiosity, isolated religious communities, Family of God’s Church, Intersession Fraternity

1. Akhmetova M. (2010) Konets sveta v odnoy otdel’no vzyatoy strane: Religioznye soobshchestva postsovetskoi Rossii i ikh eskhatologicheskii mif [The end of the world in one separately taken country: Religious communities of post-Soviet Russia and their eschatological myth]. Moscow: OGI; RGGU (in Russian).
2. Asaulenko O. (2016) “Pod pokrovom t′my” [“Under the cover of darkness”]. The territory of Perm, July 11, pp. 3 (in Russian).
3. Asaulenko O. (2017) “Grazhdanskii sud” [“Civil court”]. The territory of Perm, March 14, pp. 3 (in Russian).
4. Asaulenko O. (2019) “«Po delam uznaete ih…»” [“By deeds you will know them ...”]. The territory of Perm, July 22, pp. 3 (in Russian).
5. Balagushkin E. G. (1999) Netraditsionnye religii v sovremennoi Rossii. Morfologicheskij analiz [Non-traditional religions in modern Russia. Morphological analysis]. М: IFRAN (in Russian).
6. Barker A. V. (1997) Novye religioznye dvizheniya: Prakticheskoe vvedenie [New religious movements. Practical introduction]. SPb.: Izdatel’stvo Russkogo hristianskogo gumanitarnogo instituta (in Russian).
7. Beckford J. A. (1981) “Cults, Controversy and Control: A Comparative Analysis of the Problems Posed by New Religious Movements in the Federal Republic of Germany and France”. Sociological Analysis, vol. 42:3, pp. 249-264.
8. Bella R. (1997) “Religiya kak simvolicheskaya model’” [“Religion as a symbolic model”]. Religion and Law, vol. 2–3, pp. 52–53 (in Russian).
9. Beloded V. K. (1997) Slovo Materi Bozhiyey o velikom i slavnom deyanii Bozhestvennoy Premudrosti… [The word of the Mother of God about the great and glorious act of Divine Wisdom...] Issue 48. Perm: Society for Spiritual Education (in Russian).
10. Campbell B. A. (1978) “Typology of Cults”. Sociological Analysis, vol. 39:3, pp. 228–240.
11. Chesnokova V. Tesnym putem [Close way], available at: http://krotov.info/history/20/1990/chesnokova_00.htm (13.08.2011) (in Russian).
12. Dobbelaere K. (2004) “Assesing secularization theory”, in New Approaches to the Study of Religion, Berlin, vol. 2, pp. 229-253.
13. Filatov S. B., Lunkin R. N. (2005) “Statistika rossiyskoy religioznosti: magiya tsifr i neodnoznachnaya real’nost’” [“Statistics of Russian religiosity: the magic of numbers and ambiguous reality”]. Sociological research, no. 6, pp. 35-45 (in Russian).
14. Grigor’eva L. I. (2002) Religii «Novogo veka» [Religions of the “New Age”]. Krasnoyarsk: Nauka (in Russian).
15. Gurevich P. S. (1985) Netradicionnye religii na Zapade i vostochnye religioznye kul’ty [Non-traditional religions in the West and eastern religious cults]. Мoscow (in Russian).
16. Hervier-Léger D. (2015) “V poiskakh opredelennosti: paradoksy religioznosti v obshchestvakh razvitogo moderna” [“In Search of Certainty: Paradoxes of Religiousness in Developed Modern Societies”]. State, Religion, Church in Russia and Abroad, no. 1 (33), pp. 254–268 (in Russian).
17. Johnson B. (1992) “On Founders and Followers: Some Factors in the Development of New Religious Movements”. Sociological Analysis, vol. 53:S, pp. 1-13.
18. Kaariainen K., Furman D. (2000) Staryye tserkvi, novyye veruyushchiye [Old churches, new believers]. Moscow (in Russian).
19. Kanterov I. YA. (2006) Novye religioznye dvizheniya v Rossii. Religiovedcheskij analiz [New religious movements in Russia. Religious analysis]. Мoscow (in Russian).
20. Kirichenko O. V. (2010) “Zhenskoye pravoslavnoye starchestvo v Rossii” [“Female Orthodox Eldership in Russia”]. Ethnographic Review, vol. 4, pp. 171-188 (in Russian).
21. Konacheva S. A. (2001) “Religioznaya situatsiya v postsovetskoy Rossii: osobennosti protsessa sekulyarizatsii” [“Religious situation in post-Soviet Russia: features of the secularization process”], in: Stefanenko T. G. (ed.) Transformation of identification structures in modern Russia, Moscow: Moscow Public Science Foundation, pp. 82-105 (in Russian).
22. Kormina J., Shtyrkov S. (2014) “Staritsa i smert’: zametki na polyakh sovremennykh zhitiy” [“Wise woman and Death: Notes on the Margins of Modern Lives”]. State, Religion, Church in Russia and Abroad, no. 1 (32), pp. 107-130 (in Russian).
23. Mitrohin L. N. (1985) Religii «novogo veka» [Religions of the «New century»]. Мoscow (in Russian).
24. Mitrokhin N. (2004) Russkaya pravoslavnaya tserkov’: sovremennoye sostoyaniye i aktual’nyye problem [Russian Orthodox Church: current state and topical problems]. Moscow: NLO UFO. (in Russian).
25. Pokrovskaya obitel’. Za Veru, Otechestvo i drugim svoya [Intercession monastery. For Faith, Fatherland and others], available at: https://pokrovperm.ru/ (20.10.2020) (in Russian).
26. (1996) Poyasnitel’naya zapiska k Ustavu Tserkvi-Sem’i Bozhiyey [Explanatory note to the Charter of the Church-Family of God]. Perm (in Russian).
27. (2019) Pravoslavnaya obitel’ ili sekta: dve istorii permyakov, zhivshih v «Pokrovskoj obiteli» [Orthodox cloister or sect: two stories of Permians who lived in the Pokrovskaya cloister]. 59.RU, September 20 (in Russian).
28. Robbins T., Anthony D., Richardson J. (1978) “Theory and Research of Today’s “New Religions””. Sociological Analysis, vol. 39, pp. 95–122.
29. Robertson R. (1979) “Religious Movements and Modern Societies: toward a Progressive Problemshift”. Sociological Analysis, vol. 40:4, pp. 297–314.
30. Ryazanova S. V. (1998) Dialog Zapada i Vostoka i fenomen neooriyentalistskikh kul’tov. Dissertatsiya na soiskaniye stepeni kandidata fi losofskikh nauk [Dialogue between the West and the East and the Phenomenon of Neo-Orientalist Cults]. Dissertation for the degree of candidate of philosophical sciences. As a manuscript. Perm (in Russian).
31. Ryazanova S. V. (2019) “«Narodnoe bogoslovie» v cerkvi «Sem’ya Bozhiya»: syuzhety, obrazy, mify” [““Folk theology” in the church “Family of God”: plots, images, myths”]. Bulletin of PNIPU. The culture. History. Philosophy. Right, no.1, pp. 85-100 (in Russian).
32. Sinelina Yu. Yu. (2014) “Dinamika religioznosti rossiyan. 1989-2012” [“Dynamics of Russians’ religiosity. 1989-2012”], in In memory of Yulia Yurievna Sinelina. Scientific works, memoirs, Moscow: ISPI RAN, pp. 146–168 (in Russian).
33. Stone D. (1978) “New Religious Consciousness and personal religious Experience”. Sociological Analysis, vol. 39: 2, pp. 123– 134.
34. Swatos W. H. (1981) “Church-Sect and Cult: Bringing Mysticism Back in”. Sociological Analysis, vol. 42, pp. 17–26.
35. Wallis R. (1982) “The social construction of charisma”. Sociak Compass, XXIX/I, pp. 25–39.
36. Wallis R. (1988) “Paradoxes of Freedom and Regulation: the Case of New Religious Movements in Britain and America”. Sociological Analysis, vol. 48:4, pp. 355–371.
37. Wilson B. R. (1970) Religious Sects: A Sociological Study. McGraw-Hill.
38. Wilson B. R. (2005) “Absolutes and relatives: two problems for new religious movements”, in Beckford J. A., Richardson J. A. (eds) Challenging Religion. Essays in honor of Eileen Barker, London; NY, рр. 11–20.

Ryazanova Svetlana

*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.

This article presents results of the study of characteristics of the basic values of representatives of the professional group of managers as well as the impact on the values of personal religiosity. The distinctive qualities of managers are often considered to be focused on the material result of work and recognition of merit, the desire for a career and publicity. All these traits refer to the values of Self-Affi rmation- Achievement, Power-Wealth. These views were partially confi rmed in our study. But what united the group of respondents-managers was the value of Independence. The main feature of its manifestation is the choice of its own path in all life situations, including workers. This characteristic of managers, i.e. the desire for Self-suffi ciency, directs us to study another important characteristic of the manager, i.e. the leadership style. Unexpectedly for us, the phenomenon that management researchers describe in their works has found confi rmation. Managers often go, at fi rst glance, simultaneously to two opposite goals: on the one hand, they fi rmly follow the achievement of high results in work, on the other hand, they pay great attention to good relations in the team, show respect and modesty. Seven participants in the study showed a similar result. For them, the opposite values of Achievement and Care are equally important. This contradicts the theoretical principles of the value theory of Sh. Schwartz. We can assume that this feature characterises a professional group of managers, but at this stage of the study, we do not state this with certainty. It is important that along with the value of Independence, Orthodox church managers show Concern-Benevolence, Care- Universalism as demonstrated by their non-religious colleagues. This distinction may originate from the ethical principles of life. Ecclesiastical managers tend to treat other people from a position of Christian love and show long-suff ering, and tend to forgive people’s mistakes; non-religious respondents are brought up on the principles of secular ethics, in which Universalism, understood as equal opportunities for all, occupies an important place. These differences also influence the choice of leadership styles by managers of varying degrees of religiosity. Ecclesiastical respondents often show a tendency to a special philosophy, “leadership-service”, non-religious managers choose different democratic styles in managing people. The paper used a mixed sociological research method, namely an non-formalised method of in-depth interview and two formalised methods: a Portrait Value Questionnaire of Sh. Schwartz and the Index of Churchiness of V. F. Chesnokova.

axiology, ethics, basic values of the individual, religiosity, ecclesiasticism, leadership, manager

1. Burns J. M. (1978) Leadership. New York: Harper and Row.
2. Chesnokova V. F. (2005) Tesnym putem: process vocer-kovlenij a naselenij a Rossii v konce XX veka [In a close way: The process of Church Formation of the Russian population at the end of the XX century]. Moscow: Academic project (in Russian).
3. Evropeiskoe Social’noe issledovanie v Rossii [European Values Survey in Russia], available at: http://www.ess-ru.ru (15.06.2021).
4. Greenleaf R. K. (2002) Servant leadership: A journey into the nature of legitimate power and greatness. Paulist Press.
5. Huber Sh., Huber O. V.; Pruckova E. V., Markin K. V. (trans.) (2018) “Shkala central’nosti religioznosti” [“The Centrality of Religiosity Scale (CRS)”]. Sociologiya. 4M, vol. 47, pp. 144–171 (Russian translation).
6. Rikkert G. (1998) Kulturwissenschaft und Naturwissenschaft. Moscow: Respublika (Russian translation).
7. Rokeach M. (1969) “Part I. Value Systems in Religion”. Review of Religious Research, vol. 11, no. 1, pp. 3–23.
8. Schwartz S. H. (1992) “Universals in the content and structure of values: Theory and empirical tests in 20 countries”, in Zanna M. (ed.) Advances in experimental social psychology, vol. 25, New York: Academic Press, pp. 1-65.
9. Schwartz S. H. (2003) “A Proposal for Measuring Value Orientations across Nations. Chapter 7”, in the Questionnaire Development Package of the European Social Survey, pp. 259-319.
10. Schwartz S. H. (2003) “Computing Scores for the 10 Human values”, in Documentation for ESS-1, available at: http://www.europeansocialsurvey.org/docs/methodology/ESS1_human_values_scale.pdf (20.03.2021).
11. Schwartz S. H. (2007) “Value orientations: Measurement, antecedents and consequences across nations”, in Jowell R., Robert C., Fitzgerald R., Eva G. (eds) Measuring attudes cros-nationally: Lessons from the European Social Survey, London: Sage, pp. 161–193.
12. Schwartz S. H., et al. (2012) “Refining the Theory of Basic Individual Values”. Journal of Personality and Social Psychology, vol. 103, no. 4, pp. 663–688.
13. Shokhin V. K. (1998) “Klassicheskaya filosofiya cennostej: predystoriya, problemy, rezul’taty” [“Classical Philosophy of Values: the beginning of history, problems and results”]. Al’fa i Omega, vol. 17, pp. 295–315 (in Russian).
14. Shokhin V. K. (1998) “Klassicheskaya filosofiya cennostej: predystoriya, problemy, rezul′taty” [Classical philosophy of values: the beginning of history, problems and results]. Al’fa i Omega, vol. 18, pp. 283–308 (in Russian).
15. Shokhin V. K. (2006) Filosofiia tsennostei i ranniaia aksiologicheskaia mysl′ [Philosophy of values and ancient axiological theories]. Moscow: RUDN (in Russian).

Furmanova Alima