The Ethnoreligious Dilemma of Biblical Parallels: Francia (8th-9th centuries) and Rus' (15th-16th centuries) / Этнорелигиозная дилемма библейских параллелей: Франкское государство (VIII-IX вв.) и Русь (XV-XVI вв.) (original) (raw)
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The article focuses on Russian religious non-conformists (Baptists and Evangelical Christians) from the late 19th century until 1929. The research is based on the analysis of various historical, archival, and personal sources, as well as oral and printed sources, photographs and legislation, and the First Russian Census of 1897. The authors also collected materials during field research among the Yekaterinburg Baptists in 2014–15 (field materials from N. Yu. Popova’s archive) and used documents from the personal archive of Yekaterinburg’s Baptist community leader P. D. Yakovlev. As a result,they managed to define the dynamics of Baptist and Evangelical Christian growth and distribution in the Urals and to demonstrate their ethnic and gender composition and literacy level. The article shows that the Evangelical movement started to develop in the Central Urals later than in other regions of Russia and embraced ethnic Russians with a relatively high level of literacy. This could be because of the Central Urals’ special status as a mining and metal producing region that did not play host to exiles. In addition, it was one of the strongholds of the Old Believers, the representatives of an older form of Russian nonconformity. Yekaterinburg was the centre of religious non-conformists in the Urals and had the largest Baptist congregation in the region by the end of the 1920s. The Ural Evangelical movement developed in the same way as in Europe, attracting socially active and mobile urban youth and women. The authors argue that, although it was in opposition to the Orthodox Church, the Evangelical movement presented no danger to the state, but rather contributed to the development of civil society in late 19th- and early 20th-century Russia.
Journal of Visual Theology, 2024
This article studies intervisuality (Michael Camille, 1991) in the context of iconographic studies by the example of a Russian religious painting created at the turn of the 21st century. Our analysis of intervisuality is based on Derrida’s approach which makes use of the concept ‘parergon’. This is something that does not belong to the work (ergon) but is connected to it. The ergon without parergon lacks selfsufficiency. In the case of intervisuality, the interaction of the work (ergon) with its visual and verbal frames and sources (parerga), accompanied with the gaps and incongruities of perception, or “frame friction” in the words of Simone Heller-Andrist (2012), bring us to solutions of research problems of iconological interpretation and attribution. Thus, the impression of “fake” produced by parergon, such as the design of the reverse side of a painting, mimicking an icon board (if there is a confi- dence in intentionality), indicates author’s manifestation in which parergon and ergon interchange similarly to the “manneristic inversion” noted by Max Dvořák (1922), while unintentional imperfection due to failures, lack of skill or limited resources would rather indicate the inept stylization or a plain imitation. Thus, the parergonality of intervisuality enriches the problem field of iconographic and visual research with meaning. The work is based on an art historical study of a painting by an unknown author, a visualization of thoughts on national and religious themes and visual exegesis of historical symbolism appreciated by the audience of the period of the work’s creation. It is rich in allusions to texts on the religious philosophy of freedom by Nikolai Berdyaev (1911) about the crucified truth of Christianity and to the historiosophical lectures and poems by Maximilian Voloshin (1920) thematizing the crucified Russia – a metaphorical image which was popular during periods of social upheavals in national history.
«И иномоу бєщинью оучахоу»: Неортодоксальні складові канонічного протистояння кирило-мефодіївської та латинської церковних традицій у світлі «Житія Константина Філософа» другої половини ІХ ст., 2022
The article is devoted to the analysis of the 15th chapter of the anonymous «Life of Constantine the Philosopher», written by one of his followers in the second half of the 9th century, who inconsiderable detail described a number of Slavic traditional and prescriptions beliefs, worldview sand pre-Christian, gentile polygamous norms of family and marriage relations, peculiar to the early medieval Moravian communities in the possessions of prince Rastislav. Constantine’s hagiographer constructed his message in the form of accusations brought against the Latin missionaries, the opponents of the Thessalonian brothers in Moravia, for their tolerating or even promoting and practicing the mentioned pagan customs, sacrifi cial practices and unorthodox teachings outside the offi cial doctrines of the Latinor Byzantine Churches. Based on the comparison of the actual hagiographic fragment with other various sources of similar content, as well as by studying the currently known historiographical concepts of the midd-20th – the early 21st centuries, diverse in terms of time and geography, the author made an attempt to determine the origin of all the traditional norms and worldview ideas, mentioned by Constantine’s hagiographer, and therefore to reconstruct the methods of their eradication, used by Constantine-Cyrill in the possessions of the Moravian prince Rastislav in 860-s, and later by the Great Moravian archbishop Methodius as well as by his followers in the state of prince Sviatopluk in 870–880-s. The author comes to conclusion that «The Life of Constantine», on the one hand, refl ected the far-western Iro-Scotian doctrine about the Antipode sand the spherical shape of the Earth, carried over the Morava basin in the fi rst half of the 9thcentury by missionaries of the Bavarian diocese sand monastic communities, particularly from the intellectual and ecclesiastical environment of the Archdiocese of Salzburg; instead, the rest of the prescriptions apparently resulted from the destructive perception of certain Latin patristic ideas by the mainly neophyte Moravian population. On the other hand, the confrontation between the Cyrill-Methodian missionary tradition and the original Latin strategy of non-violent evangelization (due to which the Moravian neophytes preserved their own pagan tradional norms and worldviews for a long period of time) in the lands of the Moimirids is quite clearly evident in the light of Constantine’s legend.
Русская Православная Церковь и советское государство в год тысячелетия Крещения Руси: проблемы взаимоотношений, 2024
В статье проанализированы церковно-государственные отношения накануне и во время празднования Тысячелетия крещения Руси в 1988 г. Источниковая база проведенного исследования представлена архивными материалами, хранящимися в Государственном архиве Российской Федерации (ГАРФ) и Российском государственном архиве новейшей истории (РГАНИ). Исследуемый период во взаимоотношениях советского государства и Русской православной церкви (РПЦ) характеризовался постепенной демократизацией положения церкви в стране, что было вызвано рядом причин: активизация деятельности самой церкви, стремящейся найти способы участия в общественно-политической жизни страны; перемены в массовом сознании прихожан, требовавших демократизации положения РПЦ в стране; внешнеполитическая конъюнктура, ставившая перед советским правительством задачу показать западным партнерам соблюдение в стране принципа свободы совести и вероисповедания. Кроме того, очевидно, что свою роль в обозначенных процессах сыграло желание М.С. Горбачева и части партийно-государственной верхушки привлечь церковь к решению кризисных проблем, замедлявших темпы «перестройки». В итоге, празднование Тысячелетия крещения Руси стало не только церковным, но и государственным праздником, что позволило церкви и государству продолжить диалог о «взаимовыгодном сотрудничестве» и отменить ряд норм административного давления на РПЦ. Церковь же, в свою очередь, воспользовавшаяся сложившейся возможностью, приняла новый церковный Устав, самостоятельно урегулировав ряд внутрицерковных вопросов
Проблема поширення церковної юрисдикції Магдебурзького архієпископства на землі Рюриковичів у другій половині Х століття у світлі німецьких латиномовних хронік і анналів, 2018
In the second half of the 10th century Imperium Romanum in the person of Otto I and Otto II considered a possibility of restoring of the church-political relations with the Rurik dynasty after an unsuccessful attempt of the evangelizing mission of Bishop Adalbert in the lands of Rus’ between 959–962. We can assume, that after 959 the lands of Rurikids, although formally, but still could be subjected to the Magdeburg Bishopric. Significantly, in the Germanic Latin chronicles and annals of the end of the 10th – beginning of the 11th century a number of messages, related to the Rus’-German church-political contacts and missionary journeys of Magdeburg bishops in the lands of Rus’, is growing. By the verification of these and other sources, it was possible to reconstruct the church relations of the Magdeburg archbishopric with Rurikids in the second half of the 10th century. The author suggests that the archbishopric considered the possession of the Rurik dynasty as a part of its missionary eparchy during the specified period.