Dmitry I Makarov | The Urals State Conservatoire (original) (raw)
Papers by Dmitry I Makarov
Theodore Metochites. Statesman and Philosopher, 1270–1332 / ed. F. Lauritzen. Steubenville, OH: Franciscan University Press., 2024
The aim of this paper is a complex investigation of the theme of communication, including its ont... more The aim of this paper is a complex investigation of the theme of communication, including its ontological basis, in Theodore Metochites’ (1270–1332) Memorable Notes (Semeioseis gnomikai). In the Memorable Notes Metochites oriented himself toward those authors who, like Plutarch, had aspired to discuss everything, including history, culture and being in general, in a philosophical manner. What is referred to as “speechlessness” which became the subject matter of Chs. 1 & 9 is compensated for, according to Theodore, with a creative liberty and the possibility to make utterances on every topic, inherent to human, but, first and foremost, to the members of the intellectual elite. The conflict of these two ideas, i.e., of speechlessness and of liberty to think and speak, forms an antinomy of communication; this notion being of great import for Theodore’s thought. On one side, such judgments of late Medieval authors seemed to pave the way for Kant’s third antinomy. On the other side, there is the theme of a lack of anything innovative to discuss and talk about regarding Aristotelian topics. In the end, the life of a human being, like that of a society and of the cosmos as a whole, in Metochites’ thought, passes through the same stages as a person’s utterance. It means that cosmic history in its dynamics reminds one of speech, more concretely, of a conversation or a dialogue. This intertwinement of Aristotle’s ideas from De interpretatione with those from St. John’s Gospel prologue is a hallmark of that Byzantine-Christian Hellenism which was the staple of Antonio Garzya’s seminal 1985 paper on the same. Besides that, the Great Logothete discussed the notional unity of numbers among all the people. It means that it is mathematical knowledge which can form a basis for a “conciliarity”, or “all-unity”, if only for the thinking part of humankind. The ultimate goal of communication is, therefore, a revealing of the ontological truth of things and events.
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Respublica literaria. Vol. 4/2. , 2023
In the book by sister Teresa Obolevitch, Professor of the Krakow University, the formation and de... more In the book by sister Teresa Obolevitch, Professor of the Krakow University, the formation and development of the two basic lines within Russian philosophy is shown, i.e., of Soloviev’s «all-unity» system and of Archpriest G. Florovsky’s «Neopatristic synthesis». The author tracks down their intertwinement up to the 21st-century works by S. S. Horuzhy. Like Fr. Thomas Merton, wide known in the West, Horuzhy also showed up a deep interest in Hesychasm, Zen and their spiritual practices and techniques. Prof. Obolevitch believes that Florovsky had not proposed clear-cut criteria for building up a Neo-patristic synthesis of the present-day Russian thought. Besides Horuzhy, no prominent adherents of this trend of thought are to be seen in the most recent history of Russian thought.
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Bibliâ i hristianskaâ drevnostʹ, Nov 15, 2022
Античная древность и средние века, 2021
Vestnik of Northern (Arctic) Federal University. Series "Humanitarian and Social Sciences", 2020
Based on the data of modern post-Fregean logic (J. Hintikka, B. Lourié and others), the author co... more Based on the data of modern post-Fregean logic (J. Hintikka, B. Lourié and others), the author considers the plurality of virtual worlds in Carlos Ruiz Zafón’s tetralogy The Cemetery of Forgotten Books (2001–2016). Turning to the idea of a “book zero” (J.L. Borges, C. Camps Mundó) and especially to V.N. Toporov’s philosophy of Russian literature (The Thing in the Anthropocentric Perspective, or The Apology of Plyushkin), the author suggests that the tetralogy fails to present a final narrative about the fate of one of the main characters, David Martín, and that his and his girlfriend Cristina Sagnier’s fates can be considered quite similar to those of the characters in Goethe’s Faust, who, as we learn in the end, are saved due to love, creativity and longing for eternal femininity. Further, the article discusses some possible precedents for Zafón’s tetralogy (The House on the Strand by Daphne du Maurier, Of Love and Other Demons by Gabriel García Márquez) and hypothesizes, based on the ideas of Walter Benjamin and Gilles Deleuze, about the existence of two large groups of literary works devoted to the plurality of worlds: in the first group, the characters’ redemption is thought of and portrayed as purely psychological or virtual, while the devil (and the spiritual ideal of the characters) as non-existent. Zafón’s novels definitely belong to the second category as asserting the real ontology of the virtual world. For example, the final refuge of Martín and Cristina resembles Dante’s and Mikhail Bulgakov’s limbo. Thus, the author of this paper believes that both Corelli (as either the Evil One or his high-ranking representative) and the place of Martín’s final redemption are real, in full accordance with the post-Fregean logic of virtual worlds and partly even contrary to the writer’s own instructions (given, however, through the haze of virtuality) in the tetralogy’s recently published fourth volume The Labyrinth of Spirits.
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Христианское чтение, 2021
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Христианское чтение, 2021
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Библия и христианская древность, 2019
Статья представляет собой вторую часть исследования о возможных перекличках и влияниях между Леон... more Статья представляет собой вторую часть исследования о возможных перекличках и влияниях между Леонтием Византийским и латинофильской мыслью Византии XIII в. (Иоанн XI Векк). Показано, что основная путаница в сочинении Векка «Об унии между Церквами Старого и Нового Рима», вызванная нечётким употреблением категорий «сущность», «ипостась», «природа», «воипостасное» и др., могла иметь в качестве одной из причин недостаточное знакомство с трудами Леонтия Византийского, особенно с сочинением «Против несториан и евтихиан», в котором сам Леонтий предвидел ходы мысли, аналогичные рассуждениям Векка. В русле той же тенденции лежит и сведéние латинофильства Векка к тритеизму, представленное в антирретике Георгия Мосхамбара «Против богохульств Векка» (1281). Труды таких мыслителей, как Леонтий Византийский и Мосхамбар опровергают распространённое мнение (представленное, в частности, в трудах Х.-Г. Бека и Т. Кольбабы), будто в византийском богословии риторика превалировала над логикой. The articl...
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Byzantinoslavica, 2013
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Khristianskoe Chtenie (Christian Reading), 2023
The image of Barlaam of Calabria in the History of the Romaioi by Nicephorus Gregoras in its basi... more The image of Barlaam of Calabria in the History of the Romaioi by Nicephorus Gregoras in its basic traits was inspired by Theodore Metochites’, his mentor and the Great logothete, philosophical
considerations about false hopes and the grievous destiny of those pursuing them. Being a fervous admirer and, probably, a scribe of the Sententious Notes, Metochites’ major work, Gregoras followed
the pattern of a literary theatre and realized his desire to make a tribute to his instructor when creating his rather literary, than pure historical, portrait of Barlaam as a complete loser. In these opening chapters of the History the image of St. Gregory Palamas still played a positive role as a true hero,
who bridled the anti-hero’s, i.e., Barlaam’s, indignancy against the Orthodox monks. In this following Metochites’ patterns and deliberations on Gregoras’ part a significant role was played by those traditions of a philosophical friendship between the mentor, i.e., Metochites, and the disciple, who was Gregoras himself, which could be traced back to the ones described by Plato in his Lycides.
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Khristianskoe Chtenie (Christian Reading), 2023
Paolo Volponi (1924–1994) was one of the leading Italian postmodernist writers, whose small works... more Paolo Volponi (1924–1994) was one of the leading Italian postmodernist writers, whose small works were neglected by scholars thus far. Volponi’s texts from 60-es to the 80-es had been imbued with Biblical motives. In The Font (1984) we single out and analyze some basic motives of the kind,
starting from the title which, in my view, is a reference to Ps. 35 (36), 10 or the parallels. The most important symbolic element in the commencement of the story is the vision by Pietro Lorenzetti of the heavenly realities, like a comet and a new Saint, appearing in the Siena sky, coming hand in hand
with a reference in Pietro’s speech to the Burning Bush. But the middle and the final parts of the story show up that Pietro’s and Ambrogio Lorenzetti’s hope for the vision to come true was in vain. Both the brothers die from pestilence, their death being followed by an avarice Ferrarian merchant’s attempt to pillage their mansion, the Ferrarian himself being then killed by a goat which took predominance over the mansion and the garden. The goat story, which is full of allusions to our Lord’s Passion and which ends up with its torturous death, has been the subject of about a half of the narrative. The image of the goat is ambivalent. It tramples down the snake (cf. Ps 73 (74), 13) when guarding the house and the garden, but at the same time it is traditionally for Medieval and postmodernist
culture correlated with the evil spirits. The narration is brought to the end with a description of the fight between crows and sparrows, which seems to be a downplaying projection of the subject matter of Christ’s eschatological talk to His disciples about the sheep and the goats (Mt 25, 31–46). In Volponi’s short story one can observe a crash of the hero as such, his des-objectivation, having as a consequence a skillfully made allegorical description by the author of das Man’s passions.
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Nilus Cabasilas [Reception of the Bible in His Work], 2023
A short encyclopedia entry is dedicated to the principles and examples of Nilus Cabasilas' (ca. 1... more A short encyclopedia entry is dedicated to the principles and examples of Nilus Cabasilas' (ca. 1300 - 1363) using the Holy Scripture in his theological work. He has shown up a high methodological level of spiritual neo-Alexandrian Biblical exegesis, in line with Palamas and the previous Byzantine patristic tradition.
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Byzantium, Europe, Russia: Social Practices and the Links between their Spiritual Traditions. Archive of the Conference. Vol. 2. , 2022
Konstantin G. Frolov’s monograph is worthwhile, as its author tries to develop D. Lewis’ modal re... more Konstantin G. Frolov’s monograph is worthwhile, as its author tries to develop D. Lewis’ modal realism in that he specifies the meaning of such concepts as ‘possible world’ and ‘mental object’, thereby paving ways for their extended use in theologics, with its main tenet concerning Divine omnipresence, whether manifest or not, in all the possible worlds. Lewis analogously believed that good and evil in all the possible worlds are identical to our this-worldly good and evil.
We deem it realizable to combine these tenets with the basic achievements of the present-day analytical metaphysics. Some theo-logical formulas of the kind are put forward. It is proposed to introduce, along with the abbreviation G→ wn ‘God produces (or: causes) a world or a phenomenon’, another one: G⇉wm — ‘God assents the existence of a world, process, or event’. In my view, Lewis was not correct in his rejecting both theological accounts of the origin of the Universe and the paraconsistent logic.
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Byzantium, Europe, Russia: Social practices and Interrelations of spiritual traditions. Archive of the Conference, 2021
We single out a type of set-theoretical paradoxes, following the famous Bertrand Russell scheme w... more We single out a type of set-theoretical paradoxes, following the famous Bertrand Russell scheme which was recently spotlit by Graham Priest. It is the formula of “prohibited words” from Dino Buzzati’s 1958 short story bearing the same name. We show up that the not less famous Palamite distinction between the Divine essence and energy satisfi es the formula conditions, the same being true for its correspondence with the Russell scheme. Seen from the set-theoretical viewpoint, the Palamite prohibition to name the Divine essence is structurally isomorphic to the “prohibited words” depicted by the great Italian postmodernist writer. Hereby the set of Divine names stemming from His energies corresponds in Palamism to the domain of “normal” words in Buzzati, i.e., of those words, expressions, and idioms which are made use of in the ordinary language.
Античная древность и средние века, 2020
This paper suggests a translation from the Byzantine Greek and an interpretation of two passages ... more This paper suggests a translation from the Byzantine Greek and an interpretation of two passages from Theodore Metochites’ (ca. 1270–1332) works addressing the strength and weakness of our word and the communication based on it. The third translated passage is taken from Ps.-Lucian’s Encomium to Demosthenes, which interprets one of Metochites’ texts. Using examples and reasoning, the megas logothete demonstrated the highs and lows, the strength and weakness of our speech acts (in the meaning of John Searle’s and other modern theories). If Demosthenes’ word was like “hammered” and in this form formed a formidable threat to Philip of Macedonia, despite he defeated the Hellenes at Cheronea, the first third of the fourteenth century Byzantines, intellectuals in particular, were totally unable to make themselves understand each other. To put it another way, there were great difficulties with bringing specific information, feelings or emotions to another person, or, in short, with making ...
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Altarul Reîntregirii, 2016
Scrinium, 2019
In the chapters 6 to 9 of his On Education (ca. 1305) Theodore Metochites (ca. 1270-1332) expound... more In the chapters 6 to 9 of his On Education (ca. 1305) Theodore Metochites (ca. 1270-1332) expounded his understanding of the fundamentals of Orthodox dogmatics. Basing his Triadological views on Plotinus, he went so far as to dissociate the divine essence from the Persons. By additionally exalting God the Father as the Keeper of Providence over all the beings and God the Son as the Redeemer, our thinker assigned to the Holy Spirit only a subsidiary role in the Economy of our salvation perforce. So, it was his deliberate choice not to say even a word concerning Filioque, the psychological trauma ensuing from his father’s death being not the only reason for this omission (in addition to what Ihor Ševčenko thought). In Christology Theodore moved away from John of Damascus’ teaching on the immaculate passions of Jesus Christ’s humanity taken in its postlaparian state, but then he repeatedly quoted Gregory of Nazianzus. In doing so Metochites might have thought that Gregory had terminat...
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Scrinium, 2017
In his Transfiguration homily (ca. 1315) Nicephorus Choumnus, a pre-Palamite thinker, put forward... more In his Transfiguration homily (ca. 1315) Nicephorus Choumnus, a pre-Palamite thinker, put forward a theory that Abraham at the oak of Mamre was granted the vision of the Trinity. This is the third type of the exegesis of Genesis 18, according to Lars Thunberg. By comparison with: (a) Gregory of Nyssa and other patristic authors; (b) the early second-century Testament of Abraham (TA) we have put forward a hypothesis that Abraham, in Choumnus’ view, was granted the vision of the divine light and glory, most likely, in the form of a bright cloud very similar to that which later overshadowed the elected of the prophets and the Apostles on Mount Tabor. Thus, Nicephorus Choumnus mentioned Abraham together with such symbolic OT figures, as Moses and Elijah, who had also the honor of seeing the Face of God on Tabor.
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Scrinium, 2016
Nicholas Mesarites (ca. 1163/1164 – post 1214) was rather a “theologian of transition”, than an i... more Nicholas Mesarites (ca. 1163/1164 – post 1214) was rather a “theologian of transition”, than an independent thinker. Yannis Spiteris discovered in 1977 that the entire chapter on the primacy of Rome in Mesarites’ treatise The Account of the Political and Ecclesiastical Events of the Year 1214 turned out to be a large quote from the Sacred Arsenal (1173–1174) by Andronicus Camaterus. We have enlarged Spiteris’ observations by discovering that Chs. 35–50 of the treatise are a large quotation (with the elements of a paraphrase) of the triadological section of the Arsenal, which was centered on the Filioque. We can conclude that Mesarites’ piece might have served as a florilegium and a channel of transmission of Camaterus’ ideas concerning the interpenetration of the Persons within the Holy Trinity and the inadmissibility of confounding their hypostatic properties, like the Holy Spirit’s hypostatic projection by the Father, with the natural ones.
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Theodore Metochites. Statesman and Philosopher, 1270–1332 / ed. F. Lauritzen. Steubenville, OH: Franciscan University Press., 2024
The aim of this paper is a complex investigation of the theme of communication, including its ont... more The aim of this paper is a complex investigation of the theme of communication, including its ontological basis, in Theodore Metochites’ (1270–1332) Memorable Notes (Semeioseis gnomikai). In the Memorable Notes Metochites oriented himself toward those authors who, like Plutarch, had aspired to discuss everything, including history, culture and being in general, in a philosophical manner. What is referred to as “speechlessness” which became the subject matter of Chs. 1 & 9 is compensated for, according to Theodore, with a creative liberty and the possibility to make utterances on every topic, inherent to human, but, first and foremost, to the members of the intellectual elite. The conflict of these two ideas, i.e., of speechlessness and of liberty to think and speak, forms an antinomy of communication; this notion being of great import for Theodore’s thought. On one side, such judgments of late Medieval authors seemed to pave the way for Kant’s third antinomy. On the other side, there is the theme of a lack of anything innovative to discuss and talk about regarding Aristotelian topics. In the end, the life of a human being, like that of a society and of the cosmos as a whole, in Metochites’ thought, passes through the same stages as a person’s utterance. It means that cosmic history in its dynamics reminds one of speech, more concretely, of a conversation or a dialogue. This intertwinement of Aristotle’s ideas from De interpretatione with those from St. John’s Gospel prologue is a hallmark of that Byzantine-Christian Hellenism which was the staple of Antonio Garzya’s seminal 1985 paper on the same. Besides that, the Great Logothete discussed the notional unity of numbers among all the people. It means that it is mathematical knowledge which can form a basis for a “conciliarity”, or “all-unity”, if only for the thinking part of humankind. The ultimate goal of communication is, therefore, a revealing of the ontological truth of things and events.
Bookmarks Related papers MentionsView impact
Respublica literaria. Vol. 4/2. , 2023
In the book by sister Teresa Obolevitch, Professor of the Krakow University, the formation and de... more In the book by sister Teresa Obolevitch, Professor of the Krakow University, the formation and development of the two basic lines within Russian philosophy is shown, i.e., of Soloviev’s «all-unity» system and of Archpriest G. Florovsky’s «Neopatristic synthesis». The author tracks down their intertwinement up to the 21st-century works by S. S. Horuzhy. Like Fr. Thomas Merton, wide known in the West, Horuzhy also showed up a deep interest in Hesychasm, Zen and their spiritual practices and techniques. Prof. Obolevitch believes that Florovsky had not proposed clear-cut criteria for building up a Neo-patristic synthesis of the present-day Russian thought. Besides Horuzhy, no prominent adherents of this trend of thought are to be seen in the most recent history of Russian thought.
Bookmarks Related papers MentionsView impact
Bibliâ i hristianskaâ drevnostʹ, Nov 15, 2022
Античная древность и средние века, 2021
Vestnik of Northern (Arctic) Federal University. Series "Humanitarian and Social Sciences", 2020
Based on the data of modern post-Fregean logic (J. Hintikka, B. Lourié and others), the author co... more Based on the data of modern post-Fregean logic (J. Hintikka, B. Lourié and others), the author considers the plurality of virtual worlds in Carlos Ruiz Zafón’s tetralogy The Cemetery of Forgotten Books (2001–2016). Turning to the idea of a “book zero” (J.L. Borges, C. Camps Mundó) and especially to V.N. Toporov’s philosophy of Russian literature (The Thing in the Anthropocentric Perspective, or The Apology of Plyushkin), the author suggests that the tetralogy fails to present a final narrative about the fate of one of the main characters, David Martín, and that his and his girlfriend Cristina Sagnier’s fates can be considered quite similar to those of the characters in Goethe’s Faust, who, as we learn in the end, are saved due to love, creativity and longing for eternal femininity. Further, the article discusses some possible precedents for Zafón’s tetralogy (The House on the Strand by Daphne du Maurier, Of Love and Other Demons by Gabriel García Márquez) and hypothesizes, based on the ideas of Walter Benjamin and Gilles Deleuze, about the existence of two large groups of literary works devoted to the plurality of worlds: in the first group, the characters’ redemption is thought of and portrayed as purely psychological or virtual, while the devil (and the spiritual ideal of the characters) as non-existent. Zafón’s novels definitely belong to the second category as asserting the real ontology of the virtual world. For example, the final refuge of Martín and Cristina resembles Dante’s and Mikhail Bulgakov’s limbo. Thus, the author of this paper believes that both Corelli (as either the Evil One or his high-ranking representative) and the place of Martín’s final redemption are real, in full accordance with the post-Fregean logic of virtual worlds and partly even contrary to the writer’s own instructions (given, however, through the haze of virtuality) in the tetralogy’s recently published fourth volume The Labyrinth of Spirits.
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Христианское чтение, 2021
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Христианское чтение, 2021
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Библия и христианская древность, 2019
Статья представляет собой вторую часть исследования о возможных перекличках и влияниях между Леон... more Статья представляет собой вторую часть исследования о возможных перекличках и влияниях между Леонтием Византийским и латинофильской мыслью Византии XIII в. (Иоанн XI Векк). Показано, что основная путаница в сочинении Векка «Об унии между Церквами Старого и Нового Рима», вызванная нечётким употреблением категорий «сущность», «ипостась», «природа», «воипостасное» и др., могла иметь в качестве одной из причин недостаточное знакомство с трудами Леонтия Византийского, особенно с сочинением «Против несториан и евтихиан», в котором сам Леонтий предвидел ходы мысли, аналогичные рассуждениям Векка. В русле той же тенденции лежит и сведéние латинофильства Векка к тритеизму, представленное в антирретике Георгия Мосхамбара «Против богохульств Векка» (1281). Труды таких мыслителей, как Леонтий Византийский и Мосхамбар опровергают распространённое мнение (представленное, в частности, в трудах Х.-Г. Бека и Т. Кольбабы), будто в византийском богословии риторика превалировала над логикой. The articl...
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Byzantinoslavica, 2013
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Khristianskoe Chtenie (Christian Reading), 2023
The image of Barlaam of Calabria in the History of the Romaioi by Nicephorus Gregoras in its basi... more The image of Barlaam of Calabria in the History of the Romaioi by Nicephorus Gregoras in its basic traits was inspired by Theodore Metochites’, his mentor and the Great logothete, philosophical
considerations about false hopes and the grievous destiny of those pursuing them. Being a fervous admirer and, probably, a scribe of the Sententious Notes, Metochites’ major work, Gregoras followed
the pattern of a literary theatre and realized his desire to make a tribute to his instructor when creating his rather literary, than pure historical, portrait of Barlaam as a complete loser. In these opening chapters of the History the image of St. Gregory Palamas still played a positive role as a true hero,
who bridled the anti-hero’s, i.e., Barlaam’s, indignancy against the Orthodox monks. In this following Metochites’ patterns and deliberations on Gregoras’ part a significant role was played by those traditions of a philosophical friendship between the mentor, i.e., Metochites, and the disciple, who was Gregoras himself, which could be traced back to the ones described by Plato in his Lycides.
Bookmarks Related papers MentionsView impact
Khristianskoe Chtenie (Christian Reading), 2023
Paolo Volponi (1924–1994) was one of the leading Italian postmodernist writers, whose small works... more Paolo Volponi (1924–1994) was one of the leading Italian postmodernist writers, whose small works were neglected by scholars thus far. Volponi’s texts from 60-es to the 80-es had been imbued with Biblical motives. In The Font (1984) we single out and analyze some basic motives of the kind,
starting from the title which, in my view, is a reference to Ps. 35 (36), 10 or the parallels. The most important symbolic element in the commencement of the story is the vision by Pietro Lorenzetti of the heavenly realities, like a comet and a new Saint, appearing in the Siena sky, coming hand in hand
with a reference in Pietro’s speech to the Burning Bush. But the middle and the final parts of the story show up that Pietro’s and Ambrogio Lorenzetti’s hope for the vision to come true was in vain. Both the brothers die from pestilence, their death being followed by an avarice Ferrarian merchant’s attempt to pillage their mansion, the Ferrarian himself being then killed by a goat which took predominance over the mansion and the garden. The goat story, which is full of allusions to our Lord’s Passion and which ends up with its torturous death, has been the subject of about a half of the narrative. The image of the goat is ambivalent. It tramples down the snake (cf. Ps 73 (74), 13) when guarding the house and the garden, but at the same time it is traditionally for Medieval and postmodernist
culture correlated with the evil spirits. The narration is brought to the end with a description of the fight between crows and sparrows, which seems to be a downplaying projection of the subject matter of Christ’s eschatological talk to His disciples about the sheep and the goats (Mt 25, 31–46). In Volponi’s short story one can observe a crash of the hero as such, his des-objectivation, having as a consequence a skillfully made allegorical description by the author of das Man’s passions.
Bookmarks Related papers MentionsView impact
Nilus Cabasilas [Reception of the Bible in His Work], 2023
A short encyclopedia entry is dedicated to the principles and examples of Nilus Cabasilas' (ca. 1... more A short encyclopedia entry is dedicated to the principles and examples of Nilus Cabasilas' (ca. 1300 - 1363) using the Holy Scripture in his theological work. He has shown up a high methodological level of spiritual neo-Alexandrian Biblical exegesis, in line with Palamas and the previous Byzantine patristic tradition.
Bookmarks Related papers MentionsView impact
Byzantium, Europe, Russia: Social Practices and the Links between their Spiritual Traditions. Archive of the Conference. Vol. 2. , 2022
Konstantin G. Frolov’s monograph is worthwhile, as its author tries to develop D. Lewis’ modal re... more Konstantin G. Frolov’s monograph is worthwhile, as its author tries to develop D. Lewis’ modal realism in that he specifies the meaning of such concepts as ‘possible world’ and ‘mental object’, thereby paving ways for their extended use in theologics, with its main tenet concerning Divine omnipresence, whether manifest or not, in all the possible worlds. Lewis analogously believed that good and evil in all the possible worlds are identical to our this-worldly good and evil.
We deem it realizable to combine these tenets with the basic achievements of the present-day analytical metaphysics. Some theo-logical formulas of the kind are put forward. It is proposed to introduce, along with the abbreviation G→ wn ‘God produces (or: causes) a world or a phenomenon’, another one: G⇉wm — ‘God assents the existence of a world, process, or event’. In my view, Lewis was not correct in his rejecting both theological accounts of the origin of the Universe and the paraconsistent logic.
Bookmarks Related papers MentionsView impact
Byzantium, Europe, Russia: Social practices and Interrelations of spiritual traditions. Archive of the Conference, 2021
We single out a type of set-theoretical paradoxes, following the famous Bertrand Russell scheme w... more We single out a type of set-theoretical paradoxes, following the famous Bertrand Russell scheme which was recently spotlit by Graham Priest. It is the formula of “prohibited words” from Dino Buzzati’s 1958 short story bearing the same name. We show up that the not less famous Palamite distinction between the Divine essence and energy satisfi es the formula conditions, the same being true for its correspondence with the Russell scheme. Seen from the set-theoretical viewpoint, the Palamite prohibition to name the Divine essence is structurally isomorphic to the “prohibited words” depicted by the great Italian postmodernist writer. Hereby the set of Divine names stemming from His energies corresponds in Palamism to the domain of “normal” words in Buzzati, i.e., of those words, expressions, and idioms which are made use of in the ordinary language.
Античная древность и средние века, 2020
This paper suggests a translation from the Byzantine Greek and an interpretation of two passages ... more This paper suggests a translation from the Byzantine Greek and an interpretation of two passages from Theodore Metochites’ (ca. 1270–1332) works addressing the strength and weakness of our word and the communication based on it. The third translated passage is taken from Ps.-Lucian’s Encomium to Demosthenes, which interprets one of Metochites’ texts. Using examples and reasoning, the megas logothete demonstrated the highs and lows, the strength and weakness of our speech acts (in the meaning of John Searle’s and other modern theories). If Demosthenes’ word was like “hammered” and in this form formed a formidable threat to Philip of Macedonia, despite he defeated the Hellenes at Cheronea, the first third of the fourteenth century Byzantines, intellectuals in particular, were totally unable to make themselves understand each other. To put it another way, there were great difficulties with bringing specific information, feelings or emotions to another person, or, in short, with making ...
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Altarul Reîntregirii, 2016
Scrinium, 2019
In the chapters 6 to 9 of his On Education (ca. 1305) Theodore Metochites (ca. 1270-1332) expound... more In the chapters 6 to 9 of his On Education (ca. 1305) Theodore Metochites (ca. 1270-1332) expounded his understanding of the fundamentals of Orthodox dogmatics. Basing his Triadological views on Plotinus, he went so far as to dissociate the divine essence from the Persons. By additionally exalting God the Father as the Keeper of Providence over all the beings and God the Son as the Redeemer, our thinker assigned to the Holy Spirit only a subsidiary role in the Economy of our salvation perforce. So, it was his deliberate choice not to say even a word concerning Filioque, the psychological trauma ensuing from his father’s death being not the only reason for this omission (in addition to what Ihor Ševčenko thought). In Christology Theodore moved away from John of Damascus’ teaching on the immaculate passions of Jesus Christ’s humanity taken in its postlaparian state, but then he repeatedly quoted Gregory of Nazianzus. In doing so Metochites might have thought that Gregory had terminat...
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Scrinium, 2017
In his Transfiguration homily (ca. 1315) Nicephorus Choumnus, a pre-Palamite thinker, put forward... more In his Transfiguration homily (ca. 1315) Nicephorus Choumnus, a pre-Palamite thinker, put forward a theory that Abraham at the oak of Mamre was granted the vision of the Trinity. This is the third type of the exegesis of Genesis 18, according to Lars Thunberg. By comparison with: (a) Gregory of Nyssa and other patristic authors; (b) the early second-century Testament of Abraham (TA) we have put forward a hypothesis that Abraham, in Choumnus’ view, was granted the vision of the divine light and glory, most likely, in the form of a bright cloud very similar to that which later overshadowed the elected of the prophets and the Apostles on Mount Tabor. Thus, Nicephorus Choumnus mentioned Abraham together with such symbolic OT figures, as Moses and Elijah, who had also the honor of seeing the Face of God on Tabor.
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Scrinium, 2016
Nicholas Mesarites (ca. 1163/1164 – post 1214) was rather a “theologian of transition”, than an i... more Nicholas Mesarites (ca. 1163/1164 – post 1214) was rather a “theologian of transition”, than an independent thinker. Yannis Spiteris discovered in 1977 that the entire chapter on the primacy of Rome in Mesarites’ treatise The Account of the Political and Ecclesiastical Events of the Year 1214 turned out to be a large quote from the Sacred Arsenal (1173–1174) by Andronicus Camaterus. We have enlarged Spiteris’ observations by discovering that Chs. 35–50 of the treatise are a large quotation (with the elements of a paraphrase) of the triadological section of the Arsenal, which was centered on the Filioque. We can conclude that Mesarites’ piece might have served as a florilegium and a channel of transmission of Camaterus’ ideas concerning the interpenetration of the Persons within the Holy Trinity and the inadmissibility of confounding their hypostatic properties, like the Holy Spirit’s hypostatic projection by the Father, with the natural ones.
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A Garden of Forking Lots. Essays on Russian and Italian Literature of the Twentieth and Twenty-First Centuries (Russian), 2019
The collection of the seven essays, augmented with an Introduction, two Appendices, the Name inde... more The collection of the seven essays, augmented with an Introduction, two Appendices, the Name index and an Epilogue, is dedicated to the three post-Modernist writers, i.e., Sigizmund Krzhizhanovsky, Paolo Volponi and Alessandro Baricco, and to a sentimental realist Federico Moccia. We analyze Krzhizhanovsky’s creation and philosophy as a whole, Volponi’s short story Annibale Rama, Baricco’s major novel Oceanomare, and two novels by Moccia.
Reading the post-Modernist masterpieces through the wide prism of Ancient, Biblical, Medieval and Modern imagery, philosophical, theological and ethical doctrines the author tried to show that post-Modernism as a trend for the decades of its existence had been miraculously absorbing these cultural reaches and adapting them to the present-day situation. In doing so post-Modernism turns out to be in advance of us, thus anticipating coming events, which do cast shadows through its pages, to follow the catchphrase of Iris Murdoch. In a very analogous fashion the creation of Sigizmund Krzhizhanovsky took the lead in respect both to his own Stalinist times and to the findings and inventions of his Italian fellows on pen.
The futurological criterion of post-Modernism is among the most effective ones, together with its parable-like plots and imagery, passion for paradox, for antinomy, omnivorousness in respect to the world culture (exemplified by Borges, Eco et al.) and a deep selectivity in what the possible paragons for emulation is concerned, in the meantime. Some of these features were listed in Natalia S. Avtonomova’s 2009 book The Open Structure. We see the implementation of these principles in Krzhizhanovsky’s portrayal of the 1917 Russian revolution and its aftermath (Ch. I.1), in Volponi’s artistic conceptualization of the Providence and the contingence in the universe (Ch. II.1), in Baricco’s comprehension and depiction of the primordial symbol (Goethe’s Urphänomenon) of the sea (Ch. II.2) and elsewhere.
In its appeal to the soul of contemporary men and women, which is being made in an understandable language of faith and consolation, if only an extra-ecclesiastical one, as well as due to its sentimental overtones and those references which are made to the common stock of human knowledge and experience, this Italian branch of post-Modernism shows up a tendency to a certain convergence with Moccia’s sentimental realism. (In Baricco’s words, you cannot understand Batman, if you had not got Goblin right). But for Krzhizhanovsky all the Moccia’s characters would be only the heroes of entropy. Nevertheless, in the popular writer’s fiction all the basic passions and types of character, as well as the common fund of elementary narrative techniques and structures, make itself manifest in its pure, although trivialized form. But who would argue over the usefulness and the mutual need for a culture of these multiple layers interconnected by their mutual interrelations?
Special attention is given in the book to the medieval roots of a great deal of Krzhizhanovsky’s imagery, ideas, plots and considerations, to mention here only our hypothesis that the very definition of truth which we come across in his Therefore (1922) could have originated from his reading, if only a superficial one, of the early eighth-century florilegium Doctrina Patrum de Incarmatione Verbi (i.e., The Fathers’ Doctrine on the Incarnation of the Word). This compilation seems to be traceable to the disciples of the greatest Byzantine philosopher and theologian St. Maximus the Confessor († ca. 662). Genetic and typological medieval parallels to Krzhizhanovsky are abundant (see Chs. I.2 and I.3). Otherwise he could produce a network of allusions and references to the Russian and world classics in a short text, like, for example, the two allusive layers – the Homerian one and the one from Chekhov – in his story Escaped Fingers (1922). The allusive system of the Master is far from being decoded in its entirety. But the medieval layer in its make-up must not be underestimated.
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Palamism before St. Gregory Palamas, the Filioque Debate and the Byzantine Ecclesiology of the Twelfth to the Fourteenth Centuries: Some Considerations, 2017
The Byzantine criticism of the primacy of Rome cannot be fully understood without taking into acc... more The Byzantine criticism of the primacy of Rome cannot be fully understood without taking into account the progressive development of the Byzantine proto-Palamite and Palamite ecclesiology from the twelfth to the fourteenth centuries. In this pamphlet we have tried to show that, first of all, since its very appearance in the twelfth century the criticism in question was inextricably intertwined with the Filioque debate and with the development of the Byzantine notion of the interpenetration (perichoresis) of the Hypostases within the Holy Trinity. We see this development in Nicetas Seides (ca. 1112) already, and then the notions of the interpenetration and of the ‘eternal rest’ of the Holy Spirit in the Son feature prominently in all the major triadological works of such basic authors for the Roman primate criticism as John X Camateros (1199 – 1200), Germanus II (1223–1240), Nicephorus Blemmydes, Theodore II Lascaris, Georges Acropolites (50-es of the 13th century), Georges of Cyprus, Georges Moschambar (70-es and 80-es of the same century), Nilus Cabasilas, Barlaam the Calabrian (30-es of the 14th century) and, as a result of this two-centuries development, in Gregory Palamas himself.
Unlike the Latin theological tradition (cf., e.g., in Joslenus of Soisson and John Quidort), the Byzantines tended to underline the ‘inner-Trinitarian symmetry’ between the Son and the Spirit, making emphasis also on the thought that Jesus Christ, the Incarnate Son of God, is the only Giver of the charisms of the Spirit to the Church. If we compare this line of reasoning with what Innocent III wrote to John X Camateros, as well as with some odd expressions of Peter Damiani and Constantine Stilbes, we will come to the conclusion that the privilege and prominence of St Peter, so often spoken of by the Pope, were nothing else than a special ‘super-charism’ of the Spirit, giving Peter and his successors a special power over the whole Church. This charism makes its bearer, i.e., the Pope himself, a kind of a ‘second reason’ of the charisms of the Spirit being given to the other bishops and to the Church in its entirety. Consequently, the Roman Church tends to be a ‘superior’ part of the Church Universal.
Such a preeminence of a singular chair is inadmissible for John X Camateros, Barlaam the Calabrian and other Orthodox polemicists. Such a preeminent position makes Innocent’s and Damiani’s ecclesiology a kind of an ‘ecclesiological Filioque’, where Christ as the invisible Head of the Church holds the place of God the Father, Pope as the visible head is similar to the Son, and the Holy Spirit seems to be a kind of a subordinate Person, ranking second after the two first ones. We see the guidelines for building such a model in the famous correspondence between Innocent III and John X Camateros.
Instead, the Byzantines always took pains to explain to their Western counterparts that Pope could only be conceived as a successor of St. Peter insofar as (and as long as) he kept on preserving Orthodox dogmas, including that of the Trinity, and executed no capitulation of conscience. It was especially true for them, as Peter himself had the very same charisms, including that of the remission of sins, as all the other Apostles did. Such equality in the charisms of the Trinity was a corollary of the Divine Persons’ mutual eternal interpenetration into each other. These two lines of thought – the Trinitarian one and the ecclesiological one – intersected in the writings of the great theologians of the thirteenth and the fourteenth centuries, including even the representatives of the both hostile camps within the Hesychast controversy. Most likely, Nilus Cabasilas was followed in his anti-Latin considerations by Barlaam the Calabrian (and not vice versa), as Marie-Hélène Congourdeau has very convincingly tried to demonstrate in 2013. It means that both camps strove to preserve the cultural and spiritual autonomy of the Byzantines, whatever they could take it to mean, from the increasing power of the West.
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The book is dedicated to a complex analysis of the different verges of the Orthodox Hesychast mar... more The book is dedicated to a complex analysis of the different verges of the Orthodox Hesychast mariology proposed by the Metropolitan Theophanes III of Nicaea ca. 1375-1380 as a synthesis of his Orthodox worldview. Such themes are analysed as Mary as the spiritual Father, Her meditation between God and His Church, the interpenetration according to the gnomic faculty of will, Theophanes' late Christology, doctrine on the Eucharist, on symbols, ecclesiology etc. Theophanes' doctrine is analysed against the wide background of previous and contemporary theological traditions in Byzantium and of their struggle between each other. An interesting parallel is disclosed between Theophanes' Christology and that of the Iconoclast council in Hiereia in 754. An analysis of the Moscow manuscript of the Eulogy to the Theotokos can be found in App. 3 (Mosq. syn. gr. 461).
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Published in St Petersburg: Oleg Abyshko Publishing House, 2003. 544 pp. It is a complex investig... more Published in St Petersburg: Oleg Abyshko Publishing House, 2003. 544 pp. It is a complex investigation of all the verges of the world outlook of the great Hesychast doctor, such as cosmology, anthropology, the teaching on virtues and passions, on the mysteries of the Church, and on the deification. It also contains an analysis of Palamas' social sympathies and political views, as well as of his literary style as reflected in the homilies. This was done for the first time in the world Byzantine studies, with reference to the previous analyses of John Meyendorff, George Mantzarides, Robert Sinkewicz et al.
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](В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и иссле... more В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и исследования по различным вопросам богословия, церковной истории и смежных дисциплин, извлечения из протоколов заседаний ученого совета ЕДC, рецензии и отзывы на дипломные работы студентов семинарии, рецензии и библиографические заметки на новые актуальные для богословской науки исследования. Издание адресуется преподавателям и студентам духовных учебных заведений, историкам, богословам, философам, а также всем интересующимся.
The academic journal issued by Ekaterinburg Theological Seminary publishes materials and research articles on theology, church history and related disciplines, extracts from the protocols of the seminary academic council meetings, reviews and comments on the diploma papers of the seminary students, reviews and bibliographical notes on new research in the area of theological studies. The journal is addressed to teachers and students of religious schools, historians, theologians, philosophers and all those interested in the above mentioned topics.
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![Research paper thumbnail of Вестник Екатеринбургской духовной семинарии 2017. Вып. 3(19) [Bulletin of the Ekaterinburg Theological Seminary. 2017. Issue 3(19)]](https://attachments.academia-assets.com/54724685/thumbnails/1.jpg)
](В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и иссле... more В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и исследования по различным вопросам богословия, церковной истории и смежных дисциплин, извлечения из протоколов заседаний ученого совета ЕДC, рецензии и отзывы на дипломные работы студентов семинарии, рецензии и библиографические заметки на новые актуальные для богословской науки исследования. Издание адресуется преподавателям и студентам духовных учебных заведений, историкам, богословам, философам, а также всем интересующимся.
The academic journal issued by Ekaterinburg Theological Seminary publishes materials and research articles on theology, church history and related disciplines, extracts from the protocols of the seminary academic council meetings, reviews and comments on the diploma papers of the seminary students, reviews and bibliographical notes on new research in the area of theological studies. The journal is addressed to teachers and students of religious schools, historians, theologians, philosophers and all those interested in the above mentioned topics.
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](В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и иссле... more В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и исследования по различным вопросам богословия, церковной истории и смежных дисциплин, извлечения из протоколов заседаний ученого совета ЕДC, рецензии и отзывы на дипломные работы студентов семинарии, рецензии и библиографические заметки на новые актуальные для богословской науки исследования. Издание адресуется преподавателям и студентам духовных учебных заведений, историкам, богословам, философам, а также всем интересующимся.
The academic journal issued by Ekaterinburg Theological Seminary publishes materials and research articles on theology, church history and related disciplines, extracts from the protocols of the seminary academic council meetings, reviews and comments on the diploma papers of the seminary students, reviews and bibliographical notes on new research in the area of theological studies. The journal is addressed to teachers and students of religious schools, historians, theologians, philosophers and all those interested in the above mentioned topics.
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![Research paper thumbnail of Вестник Екатеринбургской духовной семинарии. 2015. Вып. 2(10) [Bulletin of the Ekaterinburg Theological Seminary. 2015. Issue 2(10)]](https://attachments.academia-assets.com/38403938/thumbnails/1.jpg)
](В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и иссле... more В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и исследования по различным вопросам богословия, церковной истории и смежных дисциплин, извлечения из протоколов заседаний ученого совета ЕДC, рецензии
и отзывы на дипломные работы студентов семинарии, рецензии и библиографические заметки на новые актуальные для богословской науки исследования. Издание адресуется преподавателям и студентам духовных учебных заведений, историкам, богословам,
философам, а также всем интересующимся.
The academic journal issued by Ekaterinburg Theological Seminary publishes materials and research articles on theology, church history and related disciplines, extracts from the protocols of the seminary academic council meetings, reviews and comments on the diploma papers of the seminary students, reviews and bibliographical notes on new research in the area of theological studies. The journal is addressed to teachers and students of religious schools,
historians, theologians, philosophers and all those interested in the above mentioned topics.
Содержание
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](В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и иссле... more В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и исследования по различным вопросам богословия, церковной истории и смежных дисциплин, извлечения из протоколов заседаний Ученого совета ЕПДС, рецензии и отзывы на дипломные работы студентов семинарии, рецензии и библиографические заметки на новые актуальные для богословской науки исследования. Издание адресуется преподавателям и студентам духовных учебных заведений, историкам, богословам, философам, а также всем интересующимся.
Содержание:
Исследования
Библеистика
Лозовский В. В. День Очищения в 11Q19 (11qtemplea) 25.10-27.10: перевод хиастической структуры текста
Богословие и патрология
Макаров Д. И. Образ св. Мелхиседека в «Похвальном слове Пресвятой Богородице» Феофана Никейского
Аникин Д. Ф. Божественный Свет (Нетрадиционные суждения по традиционной теме)
Пиличев А. В. Направления теологических исследований экономических отношений
История Церкви и Археография
Мангилев П. И., прот., Полетаева Е. А. Описание рукописных книг библиотеки Екатеринбургской духовной семинарии (часть 3)
Казарян О. А. Филарет Варажнуни и характер его отношений с национальной Армянской Церковью (1071-1086 гг.)
Акишин С. Ю. Списки трактата Иова Амартола о семи церковных таинствах: предварительный обзор
Гайденко П. И., иером., Филиппов В. Г. Несколько замечаний о интересах Церкви в восстании 1113 г.
Гусев А. В. Замечания по поводу взаимосвязи между исправлением книг при патриархе Иосифе и грамматическими сочинениями 1640-х гг. (на примере Похвал утрени Великой Субботы).
Никулин И. А. Грамота в Пекин священнику Максиму Леонтиеву митрополита Игнатия (Римского-Корсакова) как памятник литературы конца XVII в.
Латыпов И. Р. «Десятилетие свободы» (1905-1917 гг.) для старообрядцев Казанской губернии.
Церковное искусство
Каримова Н. С. Иконография образа «Собор Екатеринбургских святых»: генезис, содержание, смысл
Шелудякова О. Е. К проблеме диалога между духовным и светским музыкальным образованием
Публикации
Ким С. С. Проповедь Севериана, епископа гавальского, из цикла гомилий о сотворении мира (CPG 4195)
Проповеди и выступления
Янин Е. А. Проповедь на праздник Успения Пресвятой Богородицы
Научная жизнь
Хроника научной жизни семинарии за 2010/2011 учебный год
Отзывы научных руководителей и рецензентов на дипломные работы выпускников семинарии 2010/2011 учебного года
Архив семинарии
Протоколы заседаний Ученого совета за 2001/2002 и 2002/2003 уч. г.
Отзывы научных руководителей и рецензентов на дипломные работы выпускников семинарии 2002/2003 учебного года
Рецензии, аннотации и библиография
Артемьев Е. Ю., Акишин С. Ю. Рец. на: Kondakov N. P. Iconographie de la Mère de Dieu. Roma: Lipa, 2011. LV, 608 p. [Кондаков Н. П. Иконография Матери Божией]
Никулин И. А. Рец. на: Максимов Г., диак. История религий: Язычество. Иудаизм. Ислам. - Сергиев Посад: Издательство Московской духовной академии, 2011. - 176 с.
Никулин И. А. Рец. на: Бурлакова Н. Н. Забытые храмы Свердловской области. - Екатеринбург: Сократ, 2011. - 229 с. ISBN 978-5-88664-395-4
Юбилеи
«Врач, учитель, священник»: юбилей проректора по научной работе: 60-летие со дня рождения, 40-летие научной деятельности и 20-летие архиерейской хиротонии профессора, академика РАЕН, архиепископа Курганского и Шадринского Константина
Юбилей одного из старейших преподавателей И. А. Летовой
Сведения об авторах, выходные данные
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](В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и иссле... more В научном периодическом издании Екатеринбургской духовной семинарии публикуются материалы и исследования по различным вопросам богословия, церковной истории и смежных дисциплин, извлечения из протоколов заседаний Ученого совета Екатеринбургской православной духовной семинарии, рецензии и отзывы на дипломные работы студентов семинарии, рецензии и библиографические заметки на новые актуальные для богословской науки исследования. Издание адресуется преподавателям и студентам духовных учебных заведений, историкам, богословам, философам, а также всем интересующимся.
Содержание:
К юбилею Отечественной войны 1812 г.
Константин, архиепископ Курганский и Шадринский, проф. Религиозно-философский взгляд на Отечественную войну 1812 г. (к 200-летию изгнания войск Наполеона с Земли Русской)
Исследования
Библеистика
Герасимов П. В. Цитата из Евангелия от Луки в Первом послании святого апостола Павла к Тимофею
Пиличев А. В. Образы экономических отношений в Новом Завете: притчи о Царствии Небесном Евангелия от Матфея
Литургика
Иоанн (Зизиулас), митр. Пергамский. Символ и реальность в православном богослужении (в особенности в Божественной евхаристии) (пер. с новогреч. А. В. Ларионова)
Философия и филология
Чернов Л. С. Христианские мотивы в «Гамлете» Шекспира
К 10-летию открытия певческо-регентского отделения: исследования, заметки, сообщения
Титовская Л. А., Шелудякова О. Е., проф. Страницы истории певческо-регентского отделения Екатеринбургской духовной семинарии (к 10-летию открытия)
Карманов К. Л. Музыкальное творчество архимандрита Матфея (Мормыля)
Акишин С. Ю., Мангилев П. И., прот. Музыкальные рукописи в собрании редких книг библиотеки Екатеринбургской духовной семинарии
Никольская Л. М. Специфика преподавания предмета "Дирижирование" в системе профессиональной подготовки регентов
Шелудякова О. Е. Церковно-певческие курсы Пермской губернии как модель современного певческого образования
Закатова Л. Н. Роль ансамблевого пения в профессиональном становлении музыканта
Малахова О. А. Дисциплина "Учебный хор" в профессиональной подготовке регентов
Возвращаясь к напечатанному: дискуссия
Авель (Плахтий), иером. Нетрадиционное богословие
Научная жизнь
Межрегиональная научно-практическая конференция "Православие на Урале: вехи истории" (г. Екатеринбург, 14 января 2012 г.)
Хроника научной жизни семинарии за 2011/2012 учебный год.
Архив семинарии: хроника жизни духовного училища за 2003/2004 учебный год.
Рецензии, аннотации и библиография
Новые книги
Рец. на: Поляковская М. А. Византийский дворцовый церемониал XIV в.: «театр власти» / науч. ред. Т. В. Кущ. — Екатеринбург: Изд-во Уральского университета, 2011.
Рецензент: Д. И. Макаров
Рец. на: Труды Киевской духовной академии. Киев, 2009. DVD 1: 1860–1879; Киев, 2010. DVD 2: 1879–1899; Киев, 2011. DVD 3: 1900–1917, 1997–2011
Рецензент: С. Ю. Акишин
Рец. на: Войтович Л. В., Домановський А. М., Козак Н. Б., Лильо І. М., Мельник М. М., Сорочан С. Б., Файда О. В. Історія Візантії. Вступ до візантиністики / За ред. С. Б. Сорочана і Л. В. Войтовича. — Львів: Видавництво «Апріорі», 2011.
Рецензент: С. Ю. Акишин
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Voprosy filosofii, no. 2 , 2019
In the present article, we analyze the ontology of an “interface” between Social and Anthropologi... more In the present article, we analyze the ontology of an “interface” between Social and Anthropological in Sergey S. Horujy’s Society and Synergy: The Colonization of an Interface. Here the author makes efforts to substantiate anew the limits of human existence in the present
conditions of the “anthropological crisis” when the Trend of human passing away becomes more and more dominant. Horujy tries to conclude that the way out of the impasse is the non-reducing of one’s identity. It means for the philosopher an affirmation of the priority of
the Anthropological in regards to the Social. The mutual links between the two spheres are elucidated using the notion of the “interface”. The level of anthropological practices features prominently in contemporary life. In Horujy’s view, the sum of the anthropological trends
forms the three main formations of the human reality, i.e., “the Ontological Man”, “the Ontic Man” and “the Virtual Man”. Within the virtual trends, anthropology is a subject to technology. These tendencies are contra-cultural. Basing ourselves on the classics of social philosophy
and on M. DeLanda’s “Climbing anthropology”, we try to show the process of an individual being gathered as a “human being” around different “places” of the social fabric. We analyze the key core of Horujy’s synergic anthropology which is tied with the interpenetration of
Christian theology, anthropology and natural (physical, chemical etc.) synergetics. We agree that the struggle against the trend of human passing away and with the triumph of machinery presupposes the return of the “ontological Man”, because of the contemporary processes of
virtualization, which embrace the whole interface of the Anthropological and the Social. “Selfdenying Man” turns out to be entangled with the consumption society and the clip thinking. Human spirituality is nothing else than a person’s opening towards the Absolute and the wholeness of the world.
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In the Chapters 6th to 9th of his On Education Theodore Metochites exposed his own understanding ... more In the Chapters 6th to 9th of his On Education Theodore Metochites exposed his own understanding of the fundamentals of Orthodox dogmatics. The editor I. Polemis considered this version of dogmatics quite Orthodox. B. Bydén put forward a suggestion in 2003 that Theodore had used not so exact terms as those found in the Church Fathers, but he did not thrust his thought further. But even a preliminary analysis of the 6th Chapter shows one that in his treatment of Triadology Metochites used Plotinus, and that leaning towards Neoplatonism brought him, in fact, to dissociating the essence and Persons of the Holy Trinity. When speaking about Christology, Theodore did not fall back upon the teaching of St. John of Damascus on Christ’s irreproachable passions, which had been assumed by the Saviour together with our fallen nature as the consequences of the original sin. This fact accounts for Metochites’ inaptitude to deploy an Orthodox treatment of the passions. At the same time the philosopher is accurate in his quoting St. Gregory the Theologian. But the reason here seems to be his conviction that St. Gregory has closed with his work “the golden age” of the Fathers. We have identified a quotation from the Theologian which remained unnoticed by the editor.
Such a conservative stance which seems to be actually more rigorous than that of Akindynos would have led Metochites to get into a conflict with St. Symeon the New Theologian, if our philosopher had lived in the 11th century. But in the meantime Metochites showed up in his person a rather rare type of person in Byzantium, i.e., that of a lay philosopher who was rather independent from Church doctrines and who died in peace with the Church, nevertheless. It is highly remarkable, still, that the back side of his novelty as a philosopher who inaugurated with his ideas a long row of the brilliant achievements of the Renaissance was his archaism and conservatism in theological matters. We put forward a new hypothesis on the reasons of Metochites’ pronounced lack of interest in the Filioque. And it is not only the author’s psychological trauma connected with the tragic destiny of his father, as Ihor Ševčenko thought in the 70-s, what is responsible for the lack. What matters here is theology proper as well. Exalting the Divine essence over the Persons, together with singling out the role of God the Father as the Keeper of Providence over the whole creation and that of God the Son as the Redeemer, Metochites assigned to the Holy Spirit only a secondary role in our salvation perforce. This role is so unnoticeable that in the 6th Chapter which is dedicated to the main Orthodox dogmas Metochites passes it over in silence at all. We offer our readers a new Russian translation of the Chapter in question and a commentary to its crucial points.
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Short memories concerning the late Hans-Veit Beyer's last years in Ekaterinburg (1996 - 2011) and... more Short memories concerning the late Hans-Veit Beyer's last years in Ekaterinburg (1996 - 2011) and an attempt at determining his Weltanschauung in general.
by Екатеринбургская духовная семинария / Ekaterinburg Theological Seminary, Sergey Akishin, Dmitry I Makarov, Щепёткин Антон, Елена Кустова (Elena Kustova), Petr Mangilev, Константин Костромин, Татьяна Романюк, Мосин Алексей, Остап Давыдов, Меньшиков Клавдиан, and Владимир Безродин
2–4 февраля 2017 г. в Екатеринбурге прошла V Международная научно-богословская конференция «Церко... more 2–4 февраля 2017 г. в Екатеринбурге прошла V Международная научно-богословская конференция «Церковь. Богословие. История», посвященная Собору новомучеников и исповедников Церкви Русской. Конференция организована Екатеринбургской митрополией, Екатеринбургской духовной семинарией, Лабораторией археографических исследований Института гуманитарных наук и искусств Уральского федерального университета им. первого Президента России Б. Н. Ельцина, Миссионерским институтом, Уральским государственным педагогическим университетом, Уральским государственным экономическим университетом, Уральским государственным горным университетом, Русской христианской гуманитарной академией, Уральским церковно-историческим обществом. В сборник вошли доклады на различные богословские и церковно-исторические темы.
Издание предназначено богословам, историкам, филологам и всем интересующимся.
Содержание
Кирилл, митрополит Екатеринбургский и Верхотурский. Слово к читателям
РАЗДЕЛ I. РУССКАЯ ЦЕРКОВЬ В XX ВЕКЕ: ПОДВИГ НОВОМУЧЕНИЧЕСТВА И ИСПОВЕДНИЧЕСТВА
Аркадий (Логинов), иером., Иванова О. В. Особенности покаянных паттернов по материалам рукописных религиозных текстов 1940–1970 гг. из собрания Музея святости, исповедничества и подвижничества на Урале в ХХ в.
Буткина С. Г. Отношение шадринского протоиерея Николая Буткина к революционным событиям 1917 года
Ващенко Г. С., Богданова А. А. Воспитание почитания новомучеников в воскресных школах Екатеринбургской епархии
Домника (Коробейникова), игум. «За бесчестие — венцы; за темницу — рай»... Граф И. Л. Татищев и К. Г. Нагорный: подвиг веры и верности
Кияшко Н. В. Репрессии как инструмент борьбы против православного духовенства и мирян в 1920-е годы
Мазырин А. В., свящ. Исторические уроки эпохи гонений на Русскую Православную Церковь: обновленчество как альтернатива мученичеству и исповедничеству
Маркелов А. В. «Даниловский» период жизни архиепископа Пахомия (Кедрова) в 1923–1925 гг.
Николай (Шишкин), игум. Феномен появления христианских мучеников и исповедников в России XX века: социально-исторический, богословско-философский и агиологический аспекты
Полетаева Е. А. Рукописные «Выписки из Добротолюбия» архимандрита Ювеналия (Килина)
РАЗДЕЛ II. БОГОСЛОВИЕ В ИСТОРИИ, ОБЩЕСТВЕ, ИСКУССТВЕ И КУЛЬТУРЕ
Давыдов О. М. Православная новелла: к определению жанра
Дьячкова Н. А. Диалогизация в проповедях Святейшего Патриарха Кирилла
Зырянов О. В. Сознание русской классической литературы в свете культурно-философских детерминант национального мира
Клавдиан (Меньшиков), иерод. Воззрения на земную (государственную) власть христианских апологетов II–III вв.
Конышева Л. К. Взаимосвязь государственной идеологии с мировоззрением граждан России XX–XXI вв.
Макаров Д. И. Роман Якобсон и византийско-славянская философия языка: дополнение к теме
Мосин А. Г. Об одном антропонимическом феномене: фамилии Попов и Пономарев на Урале и за его пределами
Парамонов И. Ф., свящ. Религиозное образование: ценностно-смысловое построение региональной образовательной практики
Погорелов С. Т. Проблемы преподавания религиозной культуры в современной России в условиях постмодерна
Пращерук Н. В. Аскетический опыт самопознания и проблема творчества: о повести Е. Домбровской «Весна души. Страницы жизни рабы Божией Анны»
Рыжкова Г. С. Истоки богословского персонализма в России
Федотова Е. А. Библиотека как площадка духовно-нравственного воспитания (из опыта работы Центра депозитарного хранения ГАУК СО «СОУНБ им. В. Г. Белинского»)
Шалина И. В. Речевое взаимодействие в православной среде: к проблеме поиска коммуникативной нормы
Щепёткин А. В., диак. Исправленное издание Октоиха 2011 г.: сравнение его с прошлыми изданиями, перспективы на будущее
РАЗДЕЛ III. ЦЕРКОВЬ В ИСТОРИИ РОССИИ И УРАЛА
Акишин С. Ю. Об авторстве «Дневника воспитанника Астраханской духовной семинарии» (ОР РНБ. Ф. 253. Д. 782). А. А. Нартов или А. А. Дмитриевский?
Глинских С. С., свящ. Обстоятельства назначения основных членов второй Иерусалимской Русской духовной миссии в 1857 г.
Давиденко Д. Г., Никулин И. А., свящ. О последних днях и кончине сибирского митрополита Игнатия (Римского-Корсакова): новые материалы
Костромин К. А., прот. Крещение Руси в отечественной историографии до и после 1917 года
Кустова Е. В. Солдат, архивариус, наставник: страницы жизни вятского архимандрита Максимилиана (Иконникова)
Пыльцын Ю. С. К вопросу о монархических настроениях горцев Кавказа в гражданскую войну
Ситникова Н. М., Безродин В. А. К вопросу о походных полковых церквях в конце XIX — начале ХХ вв.
Сухова Н. Ю. Прикровенный период развития исторических методов в литургике (1810–1860‑е гг.)
Чибисова А. А. К вопросу об историко-каноническом обосновании автокефалии Польской Церкви 1924 года
РАЗДЕЛ IV. ТРАДИЦИОННАЯ КНИЖНАЯ КУЛЬТУРА И ИСТОРИЯ СТАРООБРЯДЧЕСТВА
Ануфриева Н. В. Лицевые старообрядческие рукописи нравоучительного характера: редакции и стилистические особенности (на примере отдельных списков книжных собраний Урала и Русского Севера)
Безгодов А. А. Староверы-странники в Верещагинском районе Пермской области в 1920-х — 1930-х годах
Белобородова И. Н. Сакральные ландшафты в локальных культурах Европейского севера России (по материалам житийной литературы)
Боровик Ю. В. Старообрядческое пространство Екатеринбурга: вторая половина XIX в.
Мангилёв П. И., прот. О дате старообрядческого Невьянского «собора на безпоповщину»
Мельников И. А. Старообрядческие писатели XVIII в. Алексей Самойлов и Григорий Яковлев среди выпускников новгородской духовной семинарии
Михеева А. А. Роль учителя в обучении богослужебному пению у беспоповцев Вятки: традиция и современность
Романюк Т. С. Роль старшинской верхушки в распространении единоверия и Православия на территории Уральского казачьего войска в первой половине — середине XIX в.
РАЗДЕЛ V. КОНФЕССИОНАЛЬНАЯ ЖИЗНЬ СТАРОГО ЕКАТЕРИНБУРГА (ПО МАТЕРИАЛАМ МЕТРИЧЕСКИХ КНИГ)
Бахарев Д. С. Метрические книги Вознесенского прихода Екатеринбурга: характеристика и перспективы использования источника
Вишневская А. В., Главацкая Е. М. Конфессиональная жизнь православного прихода г. Екатеринбурга в начале XX в. (по материалам метрических книг церкви во имя святой великомученицы Екатерины)
Заболотных Е. А., Главацкая Е. М. Последний путь: метрические книги польского католического прихода г. Екатеринбурга в конце XIX — начале XX вв. (раздел о смертях)
Сведения об авторах
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Мангилева А. В. Новые книги об архимандрите Антонине (Капустине) // Вестник Екатеринбургской духовной семинарии. 2019. № 4. С. 406-415., 2019
The review examines a monograph of Father Superior Varnava (Averyanov), rector of the Assumption ... more The review examines a monograph of Father Superior Varnava (Averyanov), rector of the Assumption Dalmatian Monastery. The monograph reconstructs a spiritual image of Archimandrite Antonin (Kapustin), who headed the Russian Ecclesiastical Mission in Jerusalem. The reconstruction is based primarily on the diary notes of Andrei Ivanovich Kapustin (later — Archimandrite Antonin), which he had been writing throughout his life, from the moment he left for the Perm Theological Seminary. The book consists of two parts dedicated respectively to the evolution of A. Kapustin’s character, from his childhood to the moment of death, and to the main dominants of his spiritual appearance. The second book, compiled also by hegumen Varnava, is a publication of separate entries from the diary of seminarian Andrei Kapustin describing his stay in Perm Theological Seminary. Some additional materials illustrate the time of his studying at the Dalmatian District Religious School.
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by Gabriel Estrada San Juan, Christian Høgel, Moschos Morfakidis Filactós / Μόσχος Μορφακίδης-Φυλακτός, Łukasz Różycki, Encarnación Motos Guirao, José-Domingo Rodríguez Martín, Ignasi Vidiella Puñet, Francisco del Rio Sanchez, Carlos Martínez Carrasco, Jordina Sales-Carbonell, Antonio Manuel Poveda Navarro, David Pérez Moro, Juan Bautista Juan López, Mariam Chkhartishvili, Agustín R . Avila, Nicola Bergamo, Arantxa Illgen Izquierdo, Ángel Narro, Montserrat Camps-Gaset, Héctor Francisco, Panagiota Papadopoulou / Παναγιώτα Παπαδοπούλου, Marina Díaz Bourgeal, Raúl Villegas Marín, Ioannis Kioridis, Enrique Santos Marinas, Victoria Legkikh, Dmitry I Makarov, Nina Sietis, Paula Caballero Sánchez, Divna Manolova, Raúl Caballero-Sánchez, and Massimo Limoncelli
The purpose of the Colloquium is to shed light on the theological and philosophical debates in th... more The purpose of the Colloquium is to shed light on the theological and philosophical debates in the context of the efforts for union between Eastern and Western Church during the Palaeologan era, from the Council of Lyon (1274) to the Council of Ferrara-Florence (1438-39). It also searches into possible interactions of the union debate with the Hesychast controversy as well as into the issue of the authenticity of the texts appealed by the Greek and the Latin delegations in the Council of Florence.
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