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

This article examines Nikolai’s views on Church-state relations and the status of the Japanese Orthodox Church. These two questions are inextricably linked because having founded and developed the Japanese Orthodox Church, Nikolai sought to build up its relations with the Japanese state, the Russian Orthodox Church and the Russian state, according to his understanding of the Orthodox ideal, and his views therefore had a direct bearing on his activities and the status of the Japanese Orthodox Church.The topic of Nikolai’s ideas about the status of the Japanese Church is poorly covered by the available literature, which predominantly adopts the simplistic view that Nikolai immediately tried to create a church that was as independent from the Russian Church as possible. This view, however, relies on individual comments taken out of context. The issue is important both in itself and for those who wish to investigate how far the potential indigenisation of the Orthodox Church can be stretched, as well as Nikolai’s views on the matter. The authors conclude that it would be a gross over-simplification to say that Nikolai supported an independent Japanese Church from the outset of his work in the country. In fact, he advocated close ties with the Russian Church for the foreseeable as a guarantee of the Japanese Church’s commitment to true Orthodoxy and fought actively against those who supported premature independence. While it is true that for pragmatic purposes, he would publicly express opinions in support of actual independence for the Japanese Church, this only took place during a period of growth in anti-Russian sentiment in Japan and he would only do so to protect the Church from attacks.

Russia, Japan, Nicholas of Japan, church, state, status

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14. Zherikhina E. (2009) “V. B. Bazhanov — protopresviter i dukhovnyi nastavnik”. Trudy SPbGUKI, vol. 184, pp. 379–383 (in Russian).

Lukin Alexander

*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.

Puzanova Olga

Research for this article was supported by MGIMO University, project No. 1921-01-02.

In this paper, we reconsider the ways to understand the ministry and life of a priest, based on empirical evidence. We propose supplement the understanding that sees it as a normative way of exercising the priesthood as unaltered throughout life with an approach to priesthood as changing over time and therefore going through a number of significantly different stages that involve specific conditions to proceed to the next one. In contrast to the normative image of a priest in pastoral theology, empirical evidence suggests that the ministry and life of a priest are constituted by a series of different stages -- from accepting the priesthood after ordination to aging and the leaving at the end of life. The concept of pastoral temptation used by pastoral theology can be contrasted with the concept of developmental crisis. The latter can lead to mistakes and temptations, up to the abandonment of the priesthood, but in case of productive comprehension leads to the passage to a new stage of ministry.A developmental crisis is a passage from one stage of ministry to the other, which is characterized by following: 1) it brings to collision with something fundamentally new, which arises from the accumulated positive experience but finds the priest unprepared; 2) it is potentially dangerous, 3) it ends up with a breakdown or passage to a new stage, 4) it is never repeated afterwards, e.g. during the passage to a new stage.Pastoral temptation is always a situational distortion of ministry. This implies: 1) the danger of distortion of the ministry as a whole, up to its collapse and loss of the priesthood; 2) potential threat throughout the entire period of the priest's ministry, temptation can come back regardless of the accumulated experience, 3) possibility of a developmental crisis.If temptations must be avoided, although this is not always possible, if they are external, then passages are not only inevitable, but directly necessary for the spiritual growth of the priest and and help acquire the fullness of pastoral experience.The passage to the next stage is not always accompanied or is a reaction to a crisis, understood as a pastoral temptation or a life catastrophe. On the contrary, it can be interpreted not as one-time, but as an extended period of accumulation of pastoral experience that occurs at every stage of the ministry and life of a priest.In the paper, we provide a primary description of the main developmental crises and stages in the ministry and life of a priest: the acceptance of the priesthood, pastoral development, an active priest, a mature priest, an experienced priest, aging and leaving”. Each stage corresponds to the corresponding group of steps of the "Ladder" by St. John Climacus. Situations in which the crisis component of the passagts appears, and various types of reaction to them are analyzed.Criticism of the psychological understanding of the ministry and life of a priest is offered. Including criticized the concept of "pastoral burnout".

Russian Orthodox Church, pastoral theology, theology of the priesthood, pastoral ministry, the ladder of divine ascent, crises of passage, pastoral temptation, passages and stages of ministry and life of a priest

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Emelyanov Nikolay, 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 project was supported by the Russian Science Foundation in a form of a grant (project No 19-78-10143). The grant was given to Saint Tikhon’s Orthodox University.I would like to express my gratitude to my colleagues from STOU Kirill Aleksin, Tatyana Krikhtova and Deacon Dmitry Markov, who helped in carrying out the field part of the study; I would also like to express my gratitude to I.V. Zabaev (Socrel STOU), who participated in the discussion of the field research project and the initial analysis of its results.

The purpose of this article is an analysis of Kant’s view upon the momentous historical phaenomenon of Jesus Christ, his birth, his teachings and his suffering on the cross, in the light of Kant’s ethics and philosophical theology. The German philosopher conceives Jesus’ life as an experience of embodied “archetype of moral perfection”, and accordingly evaluates traditional theological concepts about Jesus with regard to the extent in which they can purely and fully express the underlying ideal of reason. Kant can therefore include the idea of an immaculate birth of a sinless creature, as a practical symbol, into the creed of the religion of reason, although this same idea as a theoretical notion immerses the reason in scholastical speculation. Kant sees the core substance of moral religion as preached by Jesus represented in the commandments of love towards God and our fellowmen. In the specific precepts of the Evangelical morals the philosopher emphasizes the shift of accent in Jesus’ doctrine from the purposiveness of external conduct towards the inner disposition. For a sacrifice of worldly satisfactions for the sake of a pure life Jesus opens a prospect of a prize in heaven: and yet, according to Kant, different from the man who fulfills his duty for duty’s sake. The “steward” from the Gospel parable acts legally, but not morally. Nevertheless is his disposition so widely spread that Kant may identify the path of external churchism with the “broad way”, while the path of good conduct is the “narrow way”; it is however essentially important that, for Kant, for all possible rigor of demands on the “narrow way”, the correct vision of the essential way of God-worship (the disposition of moral religiosity) does not exclude wandering along the “broad way”. Jesus, according to Kant, gives an example through his suffering and his death: suffering serves as a “touchstone” of moral disposition. In the same way as the archetype of holiness has with his holy will overcome his suffering which, for him, was not punishment for a crime, so one following his lead has practical faith in the ideal of perfection, if he is capable of liberating himself from the empirical logic of punishment and remuneration, and obeys the rule of duty in its full extent as an unconditional norm. The image of the Cross becomes thus apparent in the focus point of Kantian moral religion, just as it stays in the focus point of early Protestant piety. There remains merely a question about what happened after the Cross.

Kant, philosophy of religion, Jesus, archetype of moral perfection, immaculate birth, moral religion, duties of love, suffering, practical faith

1. Derflinger B. (2010) “Iisus v traktovke Kanta”. Kantovskii sbornik. 2010, 1 (31), pp. 15–23.
2. Lulmann D. Kants Anschauung vom Christentum // Kant-Studien. 1899. Jg. 3. S. 105-129.
3. Palmquist St. R. (2012) “Could Kant’s Jesus Be God?”. International Philosophical Quarterly. 2012. Vol. 52/4 (December 2012), pp. 421–437.
4. Sudakov A. (2020) “ÆPervoobraz ugodnoi Bogu chelovechnosti″: Filosofi ia religii Kanta i vozmozhnost′ filosofskoi khristologii”. Vestnik PSTGU. Ser. I: Bogoslovie. Filosofi ia. Religiovedenie. 2020. Vol. 89, pp. 69–87.
5. Sudakov A. (2020) “Etiko-teologiia bez postulatov: K predystorii fi losofskoi teologii Kanta”. Vestnik RUDN. Seriia “Filosofiia”. 2020. Vol. 24. № 4, pp. 637–656 (in Russian).

Sudakov Andrey

*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 examines the question of the theological origins of the philosophy named after A. F. Losev. The analysis shows that the notions of name as energy and name as cosmos are related to Losev's turning to the Old Testament and early Christian terminological traditions of using the concept of "Name" to convey the idea of the divine presence. As a result of accepting the Greek philosophical terminology on the part of the Christian Church, the idea of the divine presence in the created world began to be conveyed through the term of divine energy. A.F. Losev believes that the identification of the name and the signified thing is a sign of pre-philosophical mythological thinking in general. It gives a clue to the mentioned Old Testament tradition of the name divinity. Philosophical secular thinking fundamentally departs from such a religious worldview element. For this reason, philosophical and archaic worldviews can be seen in the two mentioned customs, which have been reflected in the theological terminology. The theological perception of the philosophical categorical system has not resulted in the complete displacement of "name" from the Christian theological discourse. The ancient Bible tradition of conveying the idea of the divine presence in the categories of "name" and "glory" is evident in a number of the holy fathers' works (St. Justin the Philosopher, St. John Chrysostom, St. Isaac of Nineveh). "Name" as a term close to the that of "energy" is more peculiar to Liturgical texts as A.F. Losev sees it. Losev's idea of God's name as the ontological energetic foundation of the cosmos, usually seen as a borrowing from Neoplatonism, goes back, among other things, to the doctrine of the church as the Body of Christ.

A. F. Losev, onomatodoxy, name, myth, energy, church, Cross, philosophy of the name, Neoplatonism

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Kryuchkov Timofey

The article presents an overview of the development of research on Western esotericism in the works of the younger generation of scientists in 2010-2021, the works of E. Asprem, Y. Strube, L. Saif are primarily distinguished. At the beginning, a general outline of the current state of esotericism research is given, then the analysis of the attitude of the younger generation to the works of the classics is carried out, the criticism of the main ideas of W. Hanegraaff. Then the critique of the category of Western esotericism is analyzed on three points: the construction of categories of Islamic esotericism, the artificiality of the opposition esotericism - occultism, the construction of the term "Western esotericism". It is demonstrated that the division into ethic and emic categories actually turns out to be conditional, and the modern conceptual foundations of theories rest in the esoteric teachings of the middle of the XIX century. The critique of the concept of esotericism as rejected knowledge is analyzed separately. Then an overview of the positive program of new generation of researchers is given, in which two directions are fixed: race and gender. In conclusion, a critical examination of the pros and cons of the program of the new generation of esotericism researchers is carried out. It is concluded that the criticism of the works of the classics presented by the new generation is successful and well-founded, but the fascination with postmodern theories often reduces the novelty of their works to defending neoliberal values, multiculturalism, racial and gender equality, deconstruction of large narratives.

Western Esotericism, Religious Studies, Postmodernism, Race, Gender, Orientalism, Discourse, Hanegraaff

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Nosachev Pavel

*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.

Philosopher, theologian and literary critic Vladimir Nikolaevich Ilyin (1890–1974) taught in 1925–1940 the history of medieval philosophy at St. Sergius Orthodox Theological Institute in Paris. Later, based on lectures, he prepared for publication the book «The History of Medieval Philosophy in Connection with General History of Culture, Science and Theology», which remained unpublished, but was preserved in the archival fund of V.N. Ilyin (Archive of Alexander Solzhenitsyn House of Russia Abroad. F. 31). This publication contains one of the lectures by V.N. Ilyin entitled «Problems, origins and ways of medieval philosophy». It gives an idea of the general approach of V.N. Ilyin to medieval philosophy, about his main concept. According to Ilyin, medieval thought of Western Europe was determined by the antinomy between dogma and dialectics. Ilyin divided the history of medieval philosophy into two periods: until the XIII century, the era of the struggle of ideas and active development, and after the XIII century, when scholasticism won, and then fell into decay. V.N. Ilyin considers that two thinkers Thomas Aquinas (around 1225–1274) and Bonaventure (around 1217–1274), their ideological confrontation, are of great importance for understanding the philosophy of the XIII century. Thomas Aquinas won and determined the further development of Western philosophy, but Bonaventure’s ideas about the union of theology and philosophy did not disappear and develop in new philosophical teachings (Friedrich Wilhelm Schelling, Henri Bergson, Gabriel Marcel and others). In Ilyin’s opinion, in order to overcome scholasticism and rationalism, which prevailed in Western philosophy, it will necessary to return to the fathers of Church, to Plato and Aristotle. V.N. Ilyin proposed his program, based on the main thesis «Return to the Fathers of the Church as a source of true philosophy», expressed solidarity with V. Gioberty and I.V. Kireevsky.

medieval philosophy, Christianity, theology, metaphysics, scholasticism, platonism, aristotelism, dialectics, dogma

Ermishin Oleg

*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.