Abstract:

The projects of achieving a canonical unity between Armenian Apostolic Church with Orthodoxy authored by the Armenian figure Kh.Y. Lazarev and the Greek Orthodox Metropolitan Grigory have been analyzed in the article. This issue is relevant, firstly, in connection with the development of Russian-Armenian church relations at the present stage; secondly, in the context of studying a number of Russian-language works on the Armenian Church subject published in the 19th century, which can be considered as a separate historiographical phenomenon. The purpose of the analysis is to elucidate the role played by these projects in the history of the Russian-Armenian interfaith relations of the 19th century. The object of analysis is the content of unpublished (from the funds of the Russian State Historical Archive and the National Archive of Armenia) and published sources. To specify the conclusions the works of contemporary historians addressing the issues of the Russian-Armenian church relations were used.

It has been determined that both projects were perceived ambiguously both in the Armenian and Russian Orthodox circles and remained unrealized. The project of Kh.Y. Lazarev was rejected due to national and political factors. The reason behind the failure of Metropolitan Grigory’s project was in the fact that the Greek author proceededfrom theArmenian and Orthodox dogmas identity in the field of Christology, while the difference in understanding the nature of Christ was the main factor of the lack of theological unity between the Armenian Church and Orthodoxy. At the same time the emergence of projects contributed to the maintenance of Russian-Armenian interfaith relations in the 19th century: for the first time in the history of the Orthodox Russian Church it helped to raise the question of the possibility of achieving canonical dialog with the pre-Chalcedonian Churches; influenced the development of interest in the history and creed of the Armenian Church in Russian society including representatives of the Orthodox clergy; served as an important stage in the theological polemic between the Orthodox Russian and Armenian Churches ongoing at present in the form of an official bilateral theological dialogue.

Keywords:

Armenian Apostolic Church, theological dialogue, creed, Catholicos of all Armenians, canonical unity, Orthodox Russian Church, Russian-Armenian relations, Kh.Y. Lazarev, Etchmiadzin.

Authors:

Vladimir S. Blokhin – PhD, Docent, Head of Department of Church History and Humanities, ORCID: https://orcid.org/0000-0002-9906-3727, e-mail: vladiblok@yandex.ru.

References:

 

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Abstract:

Research objective is measurement of reformatory potential of renovationist clergy of the Western Urals as factor of church reform carrying out in 1920-1940. The tasks of article are to understand whether the clergy was ready to participate in reform, to fix some elements of its protest behavior as base for changes, to clarify the main social strategies of clergy. The answer to the questions is based on using of regional material as the most precisely reflecting realities of social and church life. The documents from archive funds of Perm Krai with documents of the Perm diocesan administration for 1922–1927 are used to the analysis. Intra church correspondence, reports, reports, official reports, complaints and applications of clergy and laymen became objects of the research. The principle of historicism and the complex analysis of the social phenomenon complemented with the system analysis of documents with elements of the functionalistic analysis have been used as a methodological basis. The information method which considers value of information was applied to complete the lost data. Researching of historical sources has shown that reformatory potential of the Kama clergy was very low. It was inspired by authoritative style of church reform carrying out, low education level of most of priests, their information and psychological unpreparedness and traditional style of life. Therefore reformation was shown only in appearance and changes in private life of local clergy. Protest moods of provincial clergy had several directions. Resistance to innovations of the Soviet power was expressed poorly. The local conflicts with the patriarch's supporters were more frequent. Only the attempts of resistance to the disposals of the church administration based on the principle of own benefit and career plans had mass character. The protest against public morals became the most widespread and lead to the falling of the authority of clergy and decomposition of church life. The conformism caused as habitual submission of church and secular power and a set of economic problems became the leading element in outlook of local clergy. Domination of conformist moods has defined weakness of provincial clergy as reformers and has strengthened a tendency to decrease a role of the ordinary priest in domestic Orthodoxy.

Keywords:

Russian Orthodoxy, renovationist movement, Prikamye, clergy,
church life.

Authors:

Svetlana V. Ryazanova – Philosophy Doctor, Leading Researcher
of Department of Researching of Political Institutes and Processes,
ORCID: https://orcid.org/0000-0001-5387-9387, e-mail:  svet-ryazanova@yandex.ru.

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60. Proshenie sviashchennika ot 29.03.1923 [Application of the priest from 29.03.1923]. Gosudarstvennyi arkhiv Permskogo kraia. f. r-1, op. 1, d. 61.

61. Pis'mo Arkhiepiskopu ot sviashchennika Mikhaila Pod'ianova ot 14.07.1925 [The letter to the Archbishop from the Priest Mikhail Podyanov from 14.07.1925]. Gosudarstvennyi arkhiv Permskogo kraia. f. r-1, op. 1, d. 167.

62. Proshenie o perevode za shtat [The application about withdrawing for staff]. Gosudarstvennyi arkhiv Permskogo kraia.
f. r-1, op. 1, d. 40.

63. Raport Blagochinnomu 3 okruga Cherdynskogo uezda protoiereiu Iuvenaliiu Kopytovu ot prichta i prikhodskogo Soveta
[The official report to the Cherdyn County the Archpriest Yuvenaly Kopytov from the Pricht and Parish Council]. Gosudarstvennyi arkhiv Permskogo kraia. f. r-1, op. 1, d. 215.

64. Pis'mo ispolnitel'nogo organa Sherginskoi tserkvi v Permskoe eparhial'noe upravlenie [The Letter of Executive Council of Sherginsky Church in PDA]. Gosudarstvennyi arkhiv Permskogo kraia. f. r-1, op. 1, d. 40.

65. Raport v PEU [Report to PDA]. Gosudarstvennyi arkhiv Permskogo kraia. f. r-1, op. 1, d. 75.

Abstract:

The analysis of internal conflicts taking place in rural parishes on the territory of the modern Perm Krai (mainly in Kungur District) at the turn of the 1930s has been presented in the article. The conflict is considered as the event which makes possible to see the structure of local church communities and the situation around them, to identify conflicting interests, to determine the nature of power resources distribution and to trace the main direction of the Orthodox parishes’ evolution.

As a starting point the author selects the prevalent in literature thesis about the flourishing within parish democracy which  took place in the USSR in the 1920s, and traces the modification staking place in church communities against the background of a colossal in scale change in the daily life of the Ural village during  the years of collectivization.

The analysis of the simplest and most widespread form of conflict within the parish – a clash of mercantile interests – has already make possible to see that the nature of the conflicts is determined not only by the relations of believers community and the church asset (flock) with the rector of the village church (pastor). In clashes over the box office and property, the priestmaintenance costs, etc. local Soviet bodies, police, bishops, and NKVD bodies were involved. And most often the last word turned out to be just theirs.

Conflicts of a different type, no matter how they looked superficially, such as a confrontation between a parish asset and a pastor, as an opposition between gracious priests and graceless, as mutual claims of church hierarchs and ordinary priests or lay people, express the essential, fundamental contradiction of two worlds of life - the traditional church community of the parish and the anti-church community of the collective farm.

The materials of archival and investigative files stored in the funds of the Perm State Archive of Socio-Political History (Perm GASPI) have become the basis for this work.

Keywords:

orthodox Church, orthodox parish, conflict, soviet village, collectivization, miracle, temple, repressions against the clergy.

Authors:

Alexander I. Kazankov – PhD, Associate Professor, Department of Cultural Science and Philosophy,
ORCID: https://orcid.org/0000-0002-6647-5047, e-mail: tokugava2005@rambler.ru.

References:

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20. Protokol doprosa svidetelia Zelenina E.E. ot 4 sentiabria 1937 g. [Protocol of interrogation of witness Zelenin E.E. from September 4, 1937]. PermGASPI, f.641/1, op. 1, d.16935, l. 59.

Abstract:

Historical and cultural aspects of ritual practices of “ablution” of evangelistic Christian-Baptists, supporters of ECB Churches Council have been considered in the article. The author notices the cultural context of the turn of the 1950s -1960s. Khruschov’s thaw actualized the social demand for the new content of cultural and moral life, for the restoration of the true of life and honesty in people’s relations. Confessional forms of sincerity turned into informal rituals of entering different reference groups, especially in the environment of liberal intellectuals.

In the Baptists’ communities such orientation to sincerity found its expression in the aspiration to rethink their own belief. The motives of “truth” and “honesty” proved to be essential in the crucial moment of the native Baptism split. The leaders of the Council of ECB Churches urged the believers to make their hearts free from vices, to reject the dependence of Church on secular life. It was the original reaction of evangelistic Christians-Baptists to the forced secularization of the Soviet society in the period of Khruschov’s thaw, to the power interference in the internal life of evangelistic Churches. Aspiration to the sincere confession of belief was realized in the ritual practices of “consecration and ablution”. Analyzing Soviet atheistic literature, investigating confessional sources the author has concluded that collective confessional practices turned into the key elements in the religious life of manorial Baptists’ communities of the Council of ECB Churches. The ritual of ablution obtained the special institutional status. Horizontal and vertical social relations of believers renewed regularly by means of it inside the community. The existed order of the isolated Baptists’ brotherhood church life was maintained, and in aggregate this promoted the conservation of religious minority in the Soviet society.

Keywords:

evangelistic Christians-Baptists, split in Baptism, consecration, ablution, confessional practices, Soviet believers, the Council of Churches.

Authors:

Aleksey L. Glushaev – PhD, Associate Professor, Department of Cultural Science and Philosophy,
ORCID: https://orcid.org/0000-0003-3779-3537, e-mail: perst-ur@mail.ru.

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Abstract:

The article is devoted to the study of the history of the “Light of Truth” Church formation. The advantages of the biographical method have been revealed and approaches to the study of biographies have been considered. In our case the biographical method allows  representing the circumstances of life as a series of natural events which explain the relationship between internal motives and external results. The history of formation of the Church “Light of Truth” appears as a part linking individual life and society. The study based on the statements of the church leader recreates a picture of the history of the Church “Light of Truth” functioning and folding. Assessing the objectivity of the obtained autobiographical statements, taking into account the mythologized elements of the church leader biography we have identified the role of the individual factor in the religious community formation. In the process of study it has been found that in the history of community formation the role of the pastor was dominant. Specific features of the doctrine, liturgical practices and near-religious activity, which were located within the individual construction, have been formed on this basis. As a result of the study, we came to the conclusion that the conscious and purposeful planning by the church leader of behavioral patterns and models for the implementation of religious practice based on a synthesis of prevailing and borrowed traditions of the gospel churches made possible the emergence of a new type of church. It has been suggested that  formation of the independent church was dictated by the desire to gain freedom of action as a leader, to realize their own ambitions and managerial abilities within the boundaries of a religious organization itself.

Keywords:

biography, verification, gospel community, leader, myth construction, memoirs, Pentecostals, self-presentation, church.

Authors:

Ekaterina А. Borodina – Senior Lecturer, Department of Cultural Science and Philosophy,
ORCID: https://orcid.org/0000-0002-8389-4390, e-mail: Kat--1@yandex.ru.

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13. Trenogin V.L. Razvitie rossiiskogo grazhdanskogo obshchestva cherez rabotu protestantskikh tserkvei posredstvom vospitaniia liderskikh kachestv byvshikh alko-i narkozavisimykh [The development of Russian civil society through the work of Protestant churches through the education of leadership qualities of former alcoholics and drug addicts]. Protestantizm v sovremennoi Rossii. Vklad v razvitie obshchestva, religii, istorii i kul`tury: Proceedings of the Scientific and Practical Conference, posviashchennoi 495-letiiu Reformatsii.16 noiabria 2012 goda. Perm`, 2012, p. 202.

Abstract:

The article analyzes neo-shamanism as a relatively new spiritual phenomenon for our country, which is in demand in the mass consciousness of different social and age groups, regardless of nationality. Neoshamanism now trying to use not only as an alternative to world religions, but also as a political phenomenon. Based on a brief description of the manifestations of neo-shamanism and their comparative analysis in Buryatia, Tuva, the North-East of the Russian Federation and the megacities of the Central part of the country, the authors conclude that as the traditional way of life and traditional management disappear, millennial forms of spiritual life are transformed and disappear. There is a "brasiliane" and the carnivalesque rituals of neoshamanism. This is what we see in neoshamnist holidays in territories where shamanism was one of the main forms of worldview and" kept " cultures in a stable state. The analysis is based on three methodological approaches of neoshamanism: religious, negativistic and objectively scientific. The "confessional approach" is based on the Church-dogmatic position. The essence of this campaign is that Orthodoxy (or other world religions) is the only true and true teaching, and therefore, in relation to new religious movements, prohibitive measures are necessary on the part of the state. "Negativistic approach" - considers the interpretation of neopaganism as a religious-political doctrine of nationalism Objectively-a scientific approach: "religious movements in General and neo-paganism (neoshamanism) are treated as a logical result: on the one hand, dialogue of cultures, and the secularization". As a response to the crisis in history, when there are revaluations of values and the choice of the path of cultural development, people turn to the historical past, to their own kind of "common cultural Fund", to those already established forms of understanding the world and their existence in it. Neo-shamanism is one of the variants of neo-paganism, but it has its own specifics. Neo-shamanism is embedded in modern discourse: nationalism prefers national religion to world religions. And this leads either to the "nationalization" of the world religion, or to the search for roots in the archaic.

Keywords:

Modern Russian culture, the far East, shamanism, neo-shamanism, glocalization, nativization, urban neo-shamanism,"nationalization"
of religions, methodology for analyzing neo-shamanism.

Authors:

Sofia V. Pospelova – PhD, Associate Professor, ORCID: https://orcid.org/0000-0002-4461-611X,
e-mail: sonia5@ya.ru.

Alexandra I. Pospelova – DPhil, Professor, ORCID: https://orcid.org/0000-0001-7327-5484,
e-mail: pposp5@mail.ru.

Oksana P. Fedirko – DPhil, Leading Researcher, ORCID: https://orcid.org/0000-0002-6644-2421,
e-mail: fedirko@ihaefe.ru.

References:

1. Okladnikov A.P. Petroglify Baikala [Petroglyphs of lake Baikal]. Novosibirsk, 1974, 11 p.
2. Eliade M. Sviashchennoe i mirskoe [Sacred and worldly]. Moscow, Moskovskii gosudarstvennyi universitet, 1994, p. 33.
3. Kharitonova V.N. Tuvinskii (neo) shamanizm kak kul`tovaia i tselitel`skaia praktika v sovremennom mire [Tuvan (neo) shamanism as a cult and healing practice in the modern world]. Novye Issledovaniia Tuvy, 2018, no. 4, pp. 47-49.
4. Pospelova S.V., Pospelova A.I. Lokal`naia identichnost` koriakov v otdalennom raione Magadanskoi oblasti [Local Koryak identity in a remote area of the Magadan region]. Nauchnyi Rezul`tat Seriia Sotsiologiia i Upravlenie, 2017, vol. 3, no. 1 (11), pp. 64-71.
5. Amogolonova D.D. Buriatskii shamanizm i politika desekuliarizatsii obshchestvennogo soznaniia [Buryat shamanism and the policy of de-secularization of public consciousness]. Etnicheskoe nasledie i dukhovnye praktiki v proshlom i nastoiashchem. Moscow, Institut etnologii i antropologii RAN, 2013, pp. 19 – 29.
6. Fedorova S.N. Etnokul`turnyi turizm: problemy osvoeniia prirodno-kul`turnogo naslediia (na primere respubliki Sakha (Iakutiia) [Ethnocultural tourism: problems of development of natural and cultural heritage (on the example of the Republic of Sakha (Yakutia)]. Ph. D. thesis, 2016, 257 p.
7. Khlebopros R.G., Fet A.I. Priroda i obshchestvo: modeli katastrof [Nature and society: catastrophe models]. Novosibirsk, Sibirskii khronograf, 1999, 212 p.
8. Bazik D. Ukraїns`ke rіdnovіrstvo ta neoiazichnitstvo: problemi diferentsіatsії ta samoіdentifіkatsії [Ukrainian Native Religion and Neo-paganism: Problems of Differentiation and Self-identification]. Ukraїns`ke relіgієznavstvo, 2009, no. 50, pp. 223–229.
9. Zrazhevs`kii S.M. Neoiazichnitstvo iak fenomen relіgіinoї kul`turi khkh–XX-XXI st. [Neo-paganism as a phenomenon of religious culture of the XX-XXI centuries.]. Naukovі zapiski. Serіia «Istorichne relіgієznavstvo». Ostrog, Natsіonal`nii unіversitet «Ostroz`ka akademіia», 2012, iss. 6, pp. 171–179.
10. Kremen` V.G. Ukrainsko-rossiiskie politicheskie otnosheniia: destruktivnye factory [Ukrainian-Russian political relations: destructive factors]. Rossiia i Sovremennyi Mir, 1994, no. 1, 18 p.
11. Barker A. Novye religioznye dvizheniia [New Religious Movements]. Saint Petersburg, Russkii khristianskii gumanitarnyi institute, 1997, 282 p.
12. Kuraev A. Soblazn neoiazychestva [The temptation of neopaganism]. Moscow, 1994, pp.1-28.
13. Kobets V.V. Rossiiskoe i ukrainskoe neoiazychestvo kak sotsial`no-religioznyi fenomen [Russian and Ukrainian neopaganism as a socio-religious phenomenon]. Ph. D. thesis. Moscow, Rossiiskaia akademiia narodnogo khoziaistva i gosudarstvennoi sluzhby, 2003, 156 p.
14. Gaidukov A.V. Slavianskoe novoe iazychestvo v Rossii: opyt religiovedcheskogo issledovaniia. Novye religii v Rossii: dvadtsat` let spustia [Slavic new paganism in Russia: the experience of religious studies. New religions in Russia: twenty years later]. Proceedings of the International Scientific and Practical Conference, 14 dekabria 2012 goda. Tsentr religiovedcheskikh issledovanii «Religiopolis». Saint Petersburg, Drevo zhizni, 2013, p. 45.
15. Koks Kh.G. Prazdnik shutov. Teologicheskii ocherk prazdnestva i fantazii [Feast of buffoons. Theological sketch of the festival and fantasy]. Sovremennye kontseptsii kul`turnogo krizisa na Zapade. Referativnyi sbornik. Moscow, Institut nauchnoi informatsii po obshchestvennym naukam RAN, 1976, pp. 122-123.
16. Storchak V.M. Sovremennoe russkoe neoiazychestvo: istoki, mirovozzrenie, obshchestvenno-politicheskie organizatsii [Modern Russian neopaganism: origins, worldview, socio-political organizations]. Gosudarstvo, Religiia, Tserkov` v Rossii i za Rubezhom. Informatsionno-Analiticheskii Biulleten`. Moscow, Rossiiskaia akademiia narodnogo khoziaistva i gosudarstvennoi sluzhby, 2000, no. 324, 38 p.
17. Trofimchuk H.A., Ivanenko S.I. Novye religioznye obedineniia: poiski, protivorechiia, nadezhdy [New religious associations: searches, contradictions, hopes]. Moscow, 1991, 580 p.
18. Eliade M. Ocherki sravnitel`nogo religiovedeniia [Essays on comparative religion]. Moscow, Ladomir, 1999, 488 p.
19. Shnirel`man V.A. Russkoe rodnoverie: neoiazychestvo i natsionalizm v sovremennoi Rossii [Russian Rodnoverie: neopaganism and nationalism in modern Russia]. Moscow, Bibleisko-bogoslovskii institut sviatogo apostola Andreia, 2012, 302 p.

Abstract:

The study of folk religiosity turned out to be one of the topics demanded by the last decades in Russia. Modern researchers, especially field researchers, pay great attention to the conditions of existence of certain practices in a particular region. Until now, special places are recognized by the local community and (or) pilgrims as Saint ones. In the focus of this article is the analysis of the regional identity of the forms and manifestation of reverence for the so-called "Village shrines" in the Tambov region. Various forms of veneration of local Saints are observed in the article, e.g.: visiting of holy wells, building of chapels on the graves of holy fools, making the museums of Saints, etc. The authors make an attempt to retrospectively analyze the functions and meanings that were endowed with village shrines in the region under consideration during the Soviet period and at present. By the example of veneration of the blessed Nastya from Viryatino it is raised the question about the role of groups of true Orthodox Christians (IPH) in maintaining and reproducing “village shrines”. The authors point out the prevailing role of popular beliefs and directed efforts of local laity in formation and preservation of a number of "village shrines" in the Tambov region.

Keywords:

well, honored grave, museum, Tambov region, holy fools, village shrines, folk religiosity, staretz.

Authors:

 Elena V. Vorontsova – PhD in Philosophy, Senior Lecturer in the Orthodox St.Tikhon university,
Researcher in Lomonosov MSU, ORCID: 0000-0002-1292-4580, e-mail: lendail@yandex.ru.

Ekaterina A. Korshikova – Master's Student, Secretary, Department of philosophy
and religious studies, ORCID: 0000-0003-1664-636X, e-mail: yakorshi@mail.ru.

References:

1. VitkovskiI I. Pravda o sviatykh istochnikakh [The true about holly sources]. Tambov, 1961.
2. Makhracheva T. Rasskazy o sviatykh istochnikakh v Lipetskoi i Tambovskoi oblastiakh [Stories about holly sources in Lipetsk and Tambov region]. Zhivaya starina, 2004, 2(42), pp. 10‑12.
3. Truba A.S. sviatye istochniki Michurinskoi i Morshanskoi eparkhii [Holy sources in Michurinsk and Morshansk diocese]. Lipeck, 2016.
4. Otdel rukopisei Rossiiskoi gosudarstvennoi biblioteki (OR RGB). F. 648. Fond A.I. Klibanova.
5. Allenov A.N. Vlast' i tcerkov' v russkoi provintsii v 1917-1927 (na materialakh Tambovskoi gubernii) [Power and church in the Russian province in 1917-1927 (based on materials from the Tambov province)]. Tambov, 2004.
6. Chebotarev S.A. Tambovskaia eparkhiia 1940-60 gg. [Tambov Diocese in 1940-60]. Tambov, 2004.
7. Zhizneopisanie blazhennoi prozorlivoi devitsy Anastasii Krikovoi («Nasti Viriatinskoi») [Life story of holly fool Anastasija Krikova]. Moscow, 2016.
8. Allenov A.N. Kontsepty «tserkov' lozhnaia» i «istinnaia Tserkov'» v stihotvornykh tekstakh istinno-pravoslavnykh khristian [The concepts of “false church” and “true Church” in poetic texts of true Orthodox Christians] in B.N. Chicherin i tradicii filosofskoi i sotsial'no-politicheskoi mysli v Rossii: Proceedings of the International Conference 20-23 noiabria 2013 goda. Eds. N.V. Medvedev, N.M. Averin, A.N. Allenov. Tambov, 2013. pp. 408-415.
9. Hun U. S ikonami i pesnopeniiami, ili episkop, sbezhavshii ot svoikh prikhozhan. Massovye palomnichestva v Rossii epokhi Stalina i Khrushcheva [With icons and chants, or a bishop who fled from his parishioners. Mass pilgrimages in Russia during the era of Stalin and Khrushchev]. Gosudarstvo, religiia, Tserkov' v Rossii i za rubezhom, 2012, no. 3-4 [30], pp. 232-256.
10. Telegramma episkopa Tambovskogo i Michurinskogo Ioasafa (Zhurmanova) dukhovenstvu Sosnovskogo raiona o kategoricheskom zaprete na uchastie v molebnakh na istochnikakh ot 17 maia 1951 goda [Telegram of the Bishop of Tambov and Michurinsky Joasaph (Zhurmanov) to the clergy of the Sosnovsky district on a categorical ban on participation in public services at sources dated May 17, 1951]. Gosudarstvennyi arkhiv Tul'skoi oblasti (GATO), f. 5220, op.1, d. 109, l. 253.
11. Lavrov A.S. Iurodstvo i «reguliarnoe gosudarstvo» (konets XVII – pervaia polovina XVIII v.) [Foolishness and the “regular state” (late XVII - first half of the XVIII century)]. Saint Petersburg, 2001, vol. 52, pp. 432‑447.
12. Selo Viriatino v proshlom i nastoiashshem [Village Viryatino in past and present]. Moscow, 1958.
13. Alymov S.S. Nesluchainoe selo: sovetskie etnografy i kolkhozniki na puti «ot starogo k novomu» i obratno [A non-random village: Soviet ethnographers and collective farmers on the path “from old to new” and vice versa]. Novoe literaturnoe obozrenie, 2010, no. 1, pp. 109-129.
14. Sovremennoe sektantstvo i ego preodolenie. Po materialam ekspeditsii v Tambovskuiu oblast' v 1959 gody [Modern sectarianism and its overcoming. According to the materials of the expedition to the Tambov region in 1959]. Voprosy istorii religii i ateizma. Moscow, 1961, vol. IX.
15. Klibanov A.I. Religioznoe sektantstvo v proshlom i nastoiashshem [Religious sectarianism in the past and present]. Moscow, 1973.
16. Dem'ianov A.I. Istinno-pravoslavnoe khristianstvo. Kritika ideologii i deiatel'nosti [True Orthodox Christianity. Criticism of ideology and activity]. Voronezh, 1977.
17. Beglov A.L. Eskhatologiia v SSSR kak religioznaia i politicheskaia praktika [Eschatology in the USSR as a religious and political practice]. Konfessional'naia politika sovetskogo gosudarstva v 1920–1950-e gody: Proceedings of the XI rd International Conference. Velikii Novgorod. Moscow, 2019, pp. 17‑30.
18. Sviashshennosluzhiteli, monashestvuiushshie i miriane Tambovskoi mitropolii, postradavshie za Khrista [Priests, monks and laity who suffered for Christ in Tambov region]. Tambov, 2014, vol. 3.

 

Abstract:

The problem of ideological struggle in the inter-revolutionary period by the example of a little-studied episode in provincial history - the scandalous trial of archimandrite Zosima(1903-1905)has been considered in the article. The author tries to show how in conditions ofthe synodal church crisis and the loss of religiosityby a significant part of educated Russian society it is appearedcomplicated and contradictory context of meanings in which oppositions such as “conservatives against liberals” stop workingas an adequate explanatory model. Investigation of A.V. Zhirkevich’s attempt to writesimultaneously the apology and hagiography of Archimandrite Zosima focusing both on the masses and on the educated readers, at that  appealing to the highest authority, shows the complexity of the transitional era and the ambiguity of the characters acting in it.As an experienced writer A.V. Zhirkevich built the plot of his story as the tragic fate of the slandered by envious peopleholy elder, whose successes in the field of missionary activity and deeds in the name of Christ caused him to be persecuted by haters of Orthodoxy – non-Russian officials of other religions.In this logic of the holy’s life, hagiographic narrative, the first part of A.V. Zhirkevich’s book about Zosimawas written, but in the second volume the author was not able to remain an impartial researcher, analyzingcoolly the facts – he was clearly tendentious and too emotional in defending his hero. The progressive idea for Russia of the beginning of the twentieth century to protect the rights of an individual who faced the ruthless bureaucratic machine of the tsarist empire, in the process of the narrative was largely replaced by a classic story about the struggle of zealots of Christianity and its persecutors - enemies of the church and state.

Keywords:

intelligentsia, missionary monasteries, the Orthodox Church, Russia of the early twentieth century, the inter-revolutionary period of 1908-1914, the Russian bureaucracy, ideological struggle, Russian pressof the early twentieth century , juridical proceedings of the early 20th century.

Authors:

Andrey V. Bushmakov – PhD, Associate Professor, Department of Cultural Science and Philosophy,
ORCID: https://orcid.org/0000-0003-2061-4096, e-mail: bushmakov@yandex.ru.

References:

1. Dankovskii M. Delo arkhimandrita Zosimy: (Sudebno-ugolovnyi protsess po obvineniiu v iznasilovanii i rastlenii maloletnikh priiutianok v Bogoliubskom zhenskom monastyre Permskoi gubernii Krasnoufimskogo uezda) [The case of Archimandrite Zosima: (Criminal trial on rape and molestation of juvenile shelters in the Bogolyubsky convent of Perm province. Krasnoufimsky district).]. Perm`, Permskoe gubernskoe arkhivnoe biuro, 1923, 92 p.
2. Pis`mo A.V. Zhirkevicha v Permskii gubarkhiv po povodu broshiury M. Dankovskogo «Delo arkhimandrita Zosimy» ot 13.05.1925 [Letter A.V. Zhirkevich to the Perm province on the brochure of M. Dankovsky “The Case of Archimandrite Zosima” dated 05.13.1925]. Gosudarstvennyi arkhiv Permskogo Kraia (GAPK), f.r-385, op.1, d.40, l.3-6 ob.
3. Otvet permskogo okruzhnogo arkhivnogo biuro ot 25.05.1925 na pis`mo A.V. Zhirkevicha ot 13.05.1925 [Reply of the Perm District Archive Bureau of 05.25.1925 to the letter of A.V. Zhirkevich on 05/13/1925]. GAPK, f.r-385, op.1, d.40, l.2.
4. Turchinskii L.M. Russkie poety XX veka: Materialy dlia bibliografii [Turchinsky L.M. Russian poets of the twentieth century: Materials for the bibliography]. Moscow, Znak, 2007, 706 p.
5. Zaidenshnur E. [Predislovie]: Vstrechi s Tolstym [Zaydenshnur E. [Preface]: Meetings with Tolstoy]. Moscow, Akademia nauk SSSR, 1939, – book II, pp. 417-420.
6. Zhirkevich A.V. Zhizn` vo Khriste startsa Zosimy, v mire Dm. Rashina [Life in Christ of the elder Zosima, in the world Rashina]. Vil`na, Russkii pochin, 1913, 318 p.
7. Zhirkevich A.V. Dnevnik. «Prozhito» [Diary "Lived"], available at: https://prozhito.org/notes?date=%221911-01-01%22&dia­ries=%5B30%5D (aссessed 02 February 2020).
8. Zhirkevich A.V. Arkhimandrit Zosima (v mire Dmitrii Rashin) byl nevinoven…: (Istoriia eshche odnoi sudebnoi oshibki) [Archimandrite Zosima (in the world, Dmitry Rashin) was innocent ...: (The story of another fate. Errors)]. Vil`na, Russkii pochin, 1913, 211 p.
9. Zhirkevich A.V. Popravki k vospominaniiam G.F. Skripkina o protsesse nevinnogo stradal`tsa arkhimandrita Zosimy: Shutka v stikhakh – po ser`eznomu delu [Amendments to the memoirs of Mr. F. Skripkin about the process of the innocent sufferer of Archimandrite Zosima: A joke in verse - on a serious matter]. Vil`na, Russkii pochin, 1913, 20 p.
10.  Kopiia posluzhnogo spiska Dmitriia Aleksandrovicha Rashina ot 19.05.1867 [A copy of the track record of Dmitry Alexandrovich Rashin 05.19.1867]. GAPK, f. 142, op.2, d.16, l. 266-269.
11.  Stanovlenie i razvitie Vol`skogo voennogo uchilishcha do 1918 goda. [The formation and development of the Volsky Military School until 1918]. Sait filiala Voennoi akademii material`no-tekhnicheskogo obespecheniia (gorod Vol`sk), available at: https://volsk. vamto.mil.ru/Ob_filiale/Istoriya/Stanovlenie-i-razvitie-Volskogo-voennogo (aссessed 02 February 2020).
12. Delo po obvineniiu arkhimandrita Zosima v iznasilovanii A.P. Gorozhaninovoi i drygikh [The case of accusing Archimandrite Zosim of raping A.P. Gorozhaninova et al.]. GAPK, f.142, op.2, d.16.
13. Delo po obvineniiu nastoiatelia Bogolobskogo zhenskogo monastyria arkhimandrita Zosimy v iznasilovanii prikhozhanok i poslushnits [The case on charges of the abbot of the Bogolobsky Convent, Archimandrite Zosima, in raping parishioners and novices]. GAPK, f.1, op.1, d. 2534.
14. Pis`mo prokurora permskogo okruzhnogo suda prokuroru Kazanskoi sudebnoi palaty o dele Zosimy [noiabr` 1904 goda] [A letter from the prosecutor of the Perm District Court to the prosecutor of the Kazan Court of Justice on the Zosima case [November 1904]. GAPK, f.142, op.2, d.16, l. 388-389.
15. Telegramma iz Pervogo departamenta Ministerstva iustitsii prokuroru permskogo okruzhnogo suda ot 02.12.1904 [A telegram from the First Department of the Ministry of Justice to the prosecutor of the Perm District Court dated 02.12.1904]. GAPK, f.142, op.2, d.16, l. 320.

Abstract:

The discussion about the religious components of the American philosophy of pragmatism which distributed in the native intellectual sphere at the beginning of the 20th century has been considered in the article.The so called “debate on pragmatism” was hold both about religious problems and about pragmatism as philosophic trend in whole. By this example it could be seen the ways of secular and religious components’ correspondence in the social conception of that period. The history of pragmatism discussion in the native intellectual journals of the early 20th century is the examined subject. But in terms of secular and religious discourses correlationit has been analyzed for the first time. Those researchers who touched upon this subject in their published works pointed to the symptomatic character and regularity of such attention to the American philosophy new for that time.

The main works about American philosophy of pragmatism published in secular and intellectual magazines of the early 20th century have been analyzed in the article. It has been analyzed Semyon Frank, Leo Lopatin, Alexey Toporkov, Boris Yakovenko and others authors’ opinions concerning the general points of American pragmatism studies as well as their author’s prediction with regard to the future of this theory. This episode of Russian intellectual history is considered as the example of relations of secular and religious social thinking components in the marked period.

To achieve the mentioned task the Russian intellectual’s utterances about pragmatism in whole and its religious component with the basic purposes of their own philosophic views have been compared in the article. The work of S.L. Frank set the fashion of the discussion. In his article pragmatism was criticized sharply. He pointed out that pragmatism was a timely philosophy which should be paid attention, but its content was not acceptable for him. Other disputants either supported Frank’s point of view or adduced the arguments for it denial. But there were no utterances concerning the application of the new idea in own disputants’ philosophic and religious theories.

The author has made the following conclusion: intellectuals were interested in discussing and adopting new philosophic and religious concepts. However, the religious component of pragmatism did not go beyond the limits of intellectual sphere.

Keywords:

Pragmatism, social thinking, Russia in the 1900s, philosophy of religion, discourse on religion, secular journalism, history of ideas, the magazine “Russkaya Mysl”.

Authors:

Valeria V. Yakovleva – PhD, Associate Professor, Department of Cultural Science and Philosophy,
ORCID: https://orcid.org/0000-0002-0406-3119, e-mail: valeria.yakovleva@gmail.com.

References:

1. Vanchugov V. Russkaia mysl’ v poiskakh “novogo sveta”: “zolotoi vek” amerikanskoi filosofii v kontekste rossiiskogo samopoznania [Russian thought in search of a new world: the golden age of American philosophy in the context of Russian self-knowledge]. Moscow, Unikum-Tcentr, 2000, 328 p.

2. Vorontsova I.V. «Religioznyi pragmatizm» kak odin iz putei «modernizatsii» religioznogo soznaniia v pervoe desiatiletiie
XX veka [“Religious pragmatism” as one of the ways of “modernization” of religious consciousness in the first decade of the twentieth century”]. Voprosy Filosofii, 2012, no.10, pp.75-84.

3. Besedin A.P., Loginov E.V., Pochetnye chleny moskovskogo psikhologicheskogo obshshestva Aleksandr Ben i Uil'iam Dzheims [Honorary members of the Moscow Psychological Society, Alexander Ben and William James]. Soloviev Research, 2018,
iss. 1(57), pp. 51-67.

4. Demin I.V. Traktovka amerikanskogo pragmatizma v filosofii S.L. Franka [Interpretation of American pragmatism in the philosophy of S.L. Franka]. Nasledie S.L. Franka v kontekste russkoi i evropeiskoi kul'tury. Proceedings of the International Scientific Conference. Saratov, 2019, pp. 39-47.

5. Shirin A. Russkaia religioznaia mysl' i amerikanskii pragmatizm: protivorechiie ili vzaimnoe dopolnenie? [Russian religious thought and American pragmatism: a contradiction or a reciprocal complement?]. Pages: Theology. The Culture. Education, 2013, iss. 17, vol. 3, pp. 390-405.

6. Ch. Pirs Zakreplenie verovaniia; Kak sdelat' nashi idei iasnymi [Strengthening Belief; How to make our ideas clear]. Voprosy Filosofii, 1996, no.12, pp.106-120.

7. Dzheims U. Volia k vere [The Will to Believe]. Moscow, Respublika, 1997, 431 p.

8. Dzheims U. Mnogoobrazie religioznogo opyta [The Varieties of Reli gious Experience]. Moscow, Nauka, 1993,432 p.

9. Dzheims U. Pragmatizm – novoe nazvanie dlia nekotorykh starykh metodov myshleniia. Populiarnye lektsii po filosofii [Pragmatism, a new name for some old ways of thinking;popular lectures on philosophy]. Saint Petersburg, Shipovnik, 1910, 242 p.

10. Spor o pragmatizme [The dispute about pragmatism]. Russkaia mysl', 1910, no. 5, pp. 121-156.

11. Frank S.L. Filosofiia religii Dzheimsa [James Religion Philosophy]. Russkaia mysl', 1910, no. 2, pp. 155-164.

12. Frank S.L. Villiam Dzheims [William James]. Russkaia mysl', 1910, no. 10, pp. 218-221.

13. Frank S.L. Pragmatizm, kak filosofskoe uchenie [Pragmatism as a philosophical doctrine]. Russkaia mysl', 1910, no. 5,
pp. 90-120.

14. Losskii N.O. Istoriia russkoi filosofii. [History of Russian philosophy.]. Moscow, Sovetskii pisatel', 1991, 480 p.

15. Iakovenko B. Sovremennaia amerikanskaia filosofiia [Contemporary American Philosophy]. Logos, 1913, book III, IV,
pp.269-343.

16. Berdiaev N.A. O rasshirenii opyta. Retsenziia na knigu U. Dzheimsa «Mnogoobrazie religioznogo opyta» [About expanding experience. Review of the book by W. James “The Varieties of religious experience”]. Voprosy filosofii i psikhologii, 1910, no. 103,
pp. 380-284.

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19. Ot redaktsii [From the Editor]. Russkaia mysl', 1908, no. 1, pp. [I].

Abstract:

The subject of this article is the views of A.V.Lunacharsky, which were qualified by his opponents as "God-building" and remained under this label in the following years. The author analyzes Lunacharski's views on the relationship between religion and socialism and draws attention to the fact that religious terminology significantly obscured their essence and meaning.
The article notes the closeness of "God-building" ideas of Lunacharskiy and collectivism of
A.A. Bogdanov. At the same time, it is emphasized that Bogdanov has always been against the use of religious terminology and the assimilation of Marxism to a new religion, and therefore the widespread in literature ranking of Bogdanov as "the God-builder" is illegal. The article deals with the reaction of the Bolshevik milieu to Lunacharsky's "God-building" views. The author concludes that the acuteness and degree of negative reaction was largely determined by the intra-factional struggle between Bolsheviks-Leninists and "left-wing" Bolsheviks, supporters of Bogdanov. The author analyzes Lunacharskiy's post-October assessments of his earlier views on the relationship between religion and socialism, and highlights two periods. In the early and mid-20s, Lunacharsky remained faithful to his old ideas, although he modified the terminology. In the early 30s he had to repent and declare his previous views wrong. The article challenges the idea expressed by a number of authors that Lunacharsky's idea of creating a new god gave the key to building the ideology of Stalinism with its cult of personality. In conclusion, the author of the article emphasizes the emotional and inspiring coloring of Lunacharsky's ideas, which sought to emphasize not only the scientific but also the emotional inspiration of Marxism.

Keywords:

A.V. Lunacharsky, A.A. Bogdanov, V.I. Lenin, "God-building", collectivism, M. Gorky, history of Russian social democracy, meeting of extended edition of "Proletarian".

Authors:

Alla Yu. Morozova – PhD, Senior Researcher, ORCID: https://orcid.org/0000-0003-2330-3795,
e-mail: allamorozova1992@gmail.com.

References:

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3. Tsaritsyn A.M. Lenin v bor'be s bogostroitel'stvom [Lenin in the struggle against God-building]. Moscow, Ob`edinenie gosudarstvennykh knizhno-zhurnal`nykh izdatel`stv, Gosudarstvennoe antireligioznoe izdatel'stvo, 1939, 53 p.

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Abstract:

The relevance of the topic is due to active polemic about the place and role of religion in modern Russian society. The purpose of the article is to discover new formats for the presence of religion in public space. The research objectives are: (1) to identify the specifics of religion perception in a secular state and secular society; (2) to reveal the spectrum of ideological, political and social meanings contained in polemic discourses on religion in Russia. The author uses the method of analyzing contexts in which religious institutions and religious practices receive new meanings, and also uses methods of comparison and generalization. Consideration of the topic leads to several main conclusions: (1) modern contexts in which religions exist generate new formats for the public presence of religious traditions and innovations; (2) the demand by believers for fundamental religious doctrines is peripheral; external markers of religious affiliation take a leading place in the consciousness and behavior of religious followers; (3) substitution of the religious spiritual meanings for the magical expectations of a positive effect from religious practices is widespread;
(4) state policy in relation to religion and freedom of conscience in Russia balances between the declaration of the secular nature of the state and the use of the religious factor as an instrument of ideological and social consolidation; (5) the devaluation of established religious institutions does not mean the loss of people's religious needs; these needs are realized in new formats for understanding religion; (6) worldview pluralism has become one of the characteristic features of modern public consciousness, the consequences of this pluralism are the multiplicity of worldview and the loss of religion's dominant status in the spiritual sphere; (7) Religious studies are faced with the task of researching and identifying new phenomena in the spiritual life of society, the solution of this problem requires a review of previous interpretations of religion and the development of a new scientific language for describing worldview phenomena.

Keywords:

identity, worldview, pluralism, public space, religious factor, secular state, religion formats.

Authors:

Mikhail Yu. Smirnov – Doctor (Sociology), Professor, Head of the Philosophy Department,
ORCID: https://orcid.org/0000-0002-1749-3003, e-mail: mirsnov@yandex.ru.

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