‘Георгий Флоровский и Киевская богословская традиция’ [‘Georges Florovsky and the Kyiv Theological Tradition'], a public lecture delivered at Kyiv Theological Academy, Kyiv, Ukraine, 15 September 2014 (original) (raw)
Related papers
Владимир Короленко и православная традиция / Vladimir Korolenko and the Orthodox tradition
Шаги / Steps. 2023. Т. 9. № 4. С. 329–334.
Летом 1879 г. В. Г. Короленко проезжал по территории Русского Севера на восток, в Вятскую губернию, в ссылку. Он тогда записал в своем дневнике, как на границе Костромской и Вятской губерний (в д. Дюково нынешней Костромской области) народ бурно отмечал некий праздник. По мнению Короленко, это было Всесвятское воскресенье и заговенье перед Филипповым (Рождественским) постом. Однако расчет времени показывает, что на самом деле тогда наступал Петров пост, а не Филиппов. Получается, что Короленко ошибся в послепасхальных неделях и перепутал два из четырех ежегодных православных постов: летний пост у него назван зимним. Столь странная оплошность означает оторванность молодого литератора от тогдашней живой народно-православной повседневности. В связи с этим в статье исследуется вопрос о религиозности Короленко, а также о времени и степени его ознакомления с традициями и бытовой повседневностью русского народа. Рассматриваются свидетельства об умонастроении Короленко в некоторые периоды его жизни, в том числе свидетельства автобиографические – из его книги «История моего современника». Делается вывод, что, судя по всему, даже наивная детская религиозность Короленко не была чересчур уж простой и ориентированной на обрядность. А затем, в молодости, у него выработалась своего рода внецерковная религиозность, для которой календарные и иные формальности не имели значения. / In the summer of 1879 Vladimir Korolenko was sent to the east across the Russian North regions to Vyatka province, into exile. He noted in his diary that on the border of the Kostroma and Vyatka provinces (in the village of Dyukovo, present-day Kostroma oblast) people cheerfully and noisily celebrated a certain holiday. According to Korolenko that day was All Saints’ Sunday and the eve of St. Philip’s (Christmas) Fast. However, a calculation of the chronology shows that it was in fact the beginning of St. Peter’s Fast, not St. Philip’s. It turns out that Korolenko made a mistake in counting the weeks after Easter and mixed up two of the four annual Orthodox fasts, calling the summer fast the winter one. Such a strange oversight is a sign of the young writer’s detachment from folk daily life and Orthodox tradition. For this reason, the paper deals with the question of Korolenko’s religiosity, as well as the time and degree of his familiarization with the traditions and everyday life of the Russian people. The evidence of Korolenko’s mindset during some periods of his life, including autobiographical evidence from his book The History of My Contemporary, is considered. We conclude that apparently even Korolenko’s childish religiosity was not overly simple or oriented towards rituals. Subsequently, in his youth, he developed a kind of a non-church religiosity, for which the calendar and other formalities did not matter.
2019
Kyivan “Theophanes’ cross” and Metropolitan Theophanes II of Suceava Summary The blessing cross of patriarch Theophanes of Jerusalem is one of the most hallowed relics of the Holy Theophany Monastery in Kyiv, also known as Bratsky, or Brotherhood Monastery. The Slavonic inscription engraved on the gilded sheathing of this carved wooden cross reveals that it was decorated in 1599–1600 by a “tsarine Nega” to be identified with the former princess of Wallachia Neaga, wife of Mihnea II Turcitul, in memory of a defunct metropolitan Theophanes. A new reading of the inscription allows to challenge the current identification of this individual with the future patriarch of Jerusalem in favor of Theophanes II, metropolitan of Suceava, buried in Docheiariou monastery on Mount Athos. Keywords: patriarch Theophanes of Jerusalem, metropolitan Theophanes II of Suceava, blessing cross, Orthodox church, Kyiv, Moldavia, Walachia, the Theophany (Bratsky) monastery
The emergence of the scholarly theology in Russia is a problem which is not solved yet in the modern historiography. The author off ers a suggestion about the key role of A. V. Gorsky (since 1860 — archpriest) in the development of the image of the scholartheologian of the second half of 19th — early 20th. He lived during the epoch of the significant shift in the development of theology in Russia. It was in that epoch emerged a higher ecclesiastical education in Russia. There had to be carried the research activity and the development of the theological discourse relevant with the challenges of the era. However, there were some essential contradictions. For example, the lack of opportunity to fully combine the ecclesiastical offi ce with the academic vocation. Thus, some professors of the ecclesiastical academies, coming from the clergy, refrained from both monasticism and from marriage. Naturally, it was not a normative behavioral strategy in the context of the Synodal period and caused distrust of the contemporaries. However, this lifestyle promoted the institutionalization of the theology and thus contributed to the realization of the 1808–1814 system’s mission. Gorsky was the fi rst who integrally fulfi ll this program of the scholarly theology. There is also an attempt to structure the elements of «scholarly theology» in the context of the Synodal period. It is possible to distinguish the following elements: 1. The estate (soslovie) identity; 2. Being outside of the church hierarchy; 3. The academic everyday life as a meaningful aspect of church ministry. The image of the scholar-theologian in Russia was strongly infl uenced by A. V. Gorsky and next generations of theologians combined those elements of Gorsky's academic practice. Keywords: Archpriest Alexander Gorsky, Russian theological scholarship, clergy estate, collective identities, the institutionalization of the scholarship, the system of the higher ecclesiastical education in Russia.