Deification and Creativity

2019 ◽  
pp. 110-139
Author(s):  
Ruth Coates
Keyword(s):  
The Body ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Material World ◽  
Divine Agency ◽  
Russian Symbolism ◽  
The Universe

Chapter 4 analyses Nikolai Berdiaev’s first philosophical statement The Meaning of Creativity (1916) in the context of the theosophy of Jakob Boehme. It is shown how Berdiaev adopts the deification narrative primarily as expressed by Boehme rather than in the Orthodox theological tradition, and the ways in which the two narratives diverge are analysed. Berdiaev tends towards a Gnostic attitude to the material world and the body and an Origenistic view of the pre-existence of the soul. Most importantly, his reading of human–divine synergy in the task of transfiguring the universe emphasizes the superiority of human over divine agency after the Incarnation. The chapter goes on to set the work in the context of Berdiaev’s critique of the Russian Orthodox Church and of Russian Symbolism. His contemporaries’ response to the work is drawn on to suggest that Berdiaev’s Nietzschean persona opens him to the charge of illegitimate self-apotheosis.

scholarly journals The Italian Path of the Slavophile S. P. Koloshin, Correspondent of F. M. Dostoevsky: Archival Materials

2020 ◽  
Vol 7 (2) ◽  
pp. 98-118
Author(s):  
Irina V. Dergacheva
Keyword(s):  
Public Life ◽  
Russian Empire ◽  
The Body ◽  
Foreign Affairs ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
The Russian Empire ◽  
Search For Information ◽  
First Time

The article presents the results of an archival search for information regarding Sergey P. Koloshin, a publicist and the publisher of the <i>Zritel obschestvennoy zhizni, literatury i sporta</i> (<i>Spectator of public life, literature and sports</i>) magazine, who went bankrupt in 1863. In the 1860s, he lived in Italy, attempted to collaborate with the <i>Epokha</i> (<i>Epoch</i>) magazine, corresponded with the brothers M. M. and F. M. Dostoevskys, and died on November 27, 1868 in Florence. The discovered documents allow to clarify the time and circumstances of his death. The Russian Empire’s Foreign Policy Archive contains a file regarding the assignment of the transportation the body of the deceased to Milan for burial in the columbarium to Mikhail Orlov, the Archpriest of the Russian Orthodox Church of the Nativity of Christ and St. Nicholas in Florence, who already performed the rite of blessing S. Koloshin. The latter was also entrusted with fulfilling the last will of the deceased, completing his settlements on this Earth, including those with the owner of his rented residence. Her receipt for money received indicates the address of Koloshin's residence in Milan, which is significant in connection with the search for his archive, which probably includes the letters of Dostoevsky. The article also introduces the encrypted telegrams of the Russian mission to Turin into scientific circulation for the first time. These telegrams are signed by the name Koloshin (Kolochine), and the authors suggest that they belong either to Sergey’s brother, Dmitry Pavlovich, junior secretary of the Russian mission in Brussels, or to Ivan Petrovich Koloshin, Resident Master of the Ministry of Foreign Affairs of the Russian Empire, cousin of S. P. Koloshin. He could have also provided the documents from the personal archive of S. P. Koloshin, which likely included letters from Dostoevsky.

August 9 — the day of the Great Martyr Panteleimon, the holy healer

2021 ◽  
pp. 78-80
Author(s):  
Oksana Aleksandrovna Rybachok
Keyword(s):  
Twelfth Century ◽  
The Body ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Young Doctor ◽  
Russian Orthodox Church ◽  
Orthodox Christian ◽  
Christian Churches ◽  
The Family ◽  
The City

On August 9, Orthodox Christian churches celebrate the day of remembrance of one of the most revered saints - the Great Martyr Panteleimon. Panteleimon the healer - under this name we know the saint who provides all kinds of support to doctors and contributes to the recovery of the sick. His veneration in the Russian Orthodox Church dates back to the twelfth century, when Prince Izyaslav placed the image of Panteleimon on his battle helmet. Born into the family of a noble pagan, the young man lost his mother early and was raised by his father, who decided to teach his son the art of healing. Having met the Christian Ermolai, who was in exile and guarded the secret of his religion, the young doctor was baptized. This happened after seeing the body of a dead boy bitten by a snake on the street of the city, whom Panteleimon was able to bring back to life by the power of prayer.

scholarly journals Ciało i świętość. Przypadek XIX-wiecznych świętych starców rosyjskich

Adeptus ◽  
2017 ◽  
Author(s):  
Szymon Grygiel
Keyword(s):  
19Th Century ◽  
The Body ◽  
Necessary Condition ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Dead Body ◽  
Russian Orthodox Church ◽  
The People ◽  
Brothers Karamazov ◽  
The 19Th Century

The body and the sanctity. The case of the 19th-century Russian holy startsyThe article considers references to the body appearing in selected texts concerning 19thcentury Russian holy startsy. Three conditions of a holy man’s body are discussed: living, immediately after death and as relics. The body plays an important role in creating the image of holiness of startsy during their lifetime. In the chapter The Breath of Corruption in Fyodor Dostoyevsky’s Brothers Karamazov, the sacred status of starets Zosima’s dead body is cancelled by the crowd’s interpretation of his body’s putrefaction as judgment of God refuting the holiness of the deceased monk. This, in turn, allows for a discrediting the life of the starets. Mirroring the events of Dostoyevsky’s novel, the dead body of a monk became subject of dispute shortly before the canonization of the starets Seraphim of Sarov in 1903. Drawing on the commonness of the view identifying putrefaction of the body with profanity, a Petersburg anti-Orthodox association sought to discredit the Russian Orthodox Church by demanding that the coffin of Seraphim of Sarov is reopened. The answer of Antonius, the Metropolitan of Petersburg, was an article, in which he argued that inviolability of the body was not a necessary condition of holiness. During the canonization, the adored relics of Saint Seraphim were used by the state power to strengthen the bond between Tsar Nicholas II and the people.  Ciało i świętość. Przypadek XIX-wiecznych świętych starców rosyjskichArtykuł rozważa odniesienia do ciała pojawiające się w wybranych tekstach dotyczących XIX-wiecznych rosyjskich świętych starców. Zostały w nim omówione trzy stany ciała świętego: za życia, tuż po śmierci oraz w postaci relikwii. Ciało odgrywa ważną rolę w kreowaniu obrazu świętości starców podczas ich życia. W rozdziale Odór trupi w powieści Bracia Karamazow Fiodora Dostojewskiego sakralny status martwego ciała starca Zosimy zostaje unieważniony przez zgromadzony tłum poprzez zinterpretowanie gnicia ciała jako wyroku bożego przeczącego świętości zmarłego. Dzięki temu możliwa jest dyskredytacja osoby starca za życia. Podobnie jak w powieści Dostojewskiego ciało zmarłego mnicha stało się przedmiotem sporu niedługo przed kanonizacją starca Serafina z Sarowa w 1903 roku. Powszechność poglądu utożsamiającego gnicie ciała z profanum sprawiła, że zwalczający prawosławie petersburski związek domagał się ponownego otwarcia trumny Serafina z Sarowa, chcąc podważyć wiarygodność Rosyjskiej Cerkwi Prawosławnej. Głos w sprawie szczątków starca zabrał metropolita Petersburga Antoni, przekonując, że nienaruszalność zwłok nie jest koniecznym warunkiem świętości. Podczas uroczystości kanonizacyjnych adorowane relikwie św. Serafina zostały wykorzystane w służbie władzy państwowej w celu wzmocnienia więzi pomiędzy carem Mikołajem II a ludem.

Christian unity: the search for ways to achieve

2001 ◽  
pp. 91-100
Author(s):  
Yu. Ye. Reshetnikov
Keyword(s):  
Catholic Church ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Turn Of The Millennium ◽  
Russian Orthodox Church ◽  
Basic Principles ◽  
Christian Churches ◽  
The Press ◽  
Christian Unity ◽  
Future Policy

Last year, the anniversary of all Christianity, witnessed a number of significant events caused by a new interest in understanding the problem of the unity of the Christian Church on the turn of the millennium. Due to the confidentiality of Ukraine, some of these events have or will have an immediate impact on Christianity in Ukraine and on the whole Ukrainian society as a whole. Undoubtedly, the main event, or more enlightened in the press, is a new impetus to the unification of the UOC-KP and the UAOC. But we would like to focus on two documents relating to the problem of Christian unity, the emergence of which was almost unnoticed by the wider public. But at the same time, these documents are too important as they outline the future policy of other Christian denominations by two influential Ukrainian christian churches - the Russian Orthodox Church and the Ukrainian Greek Catholic Church. These are the "Basic Principles of the attitude of the Russian Orthodox Church to the" I ", adopted by the Anniversary Bishops' Council of the Russian Orthodox Church, and the Concept of the Ecumenical Position of the Ukrainian Greek Catholic Church, adopted by the Synod of the Bishops of the UGCC. It is clear that the theme of the second document is wider, but at the same time, ecumenism, unification is impossible without solving the problem of relations with others, which makes it possible to compare the approaches laid down in the mentioned documents to the building of relations with other Christian confessions.

Ransoming Russians from Tatars: Justification and Practice

2020 ◽  
Vol 47 (1-2) ◽  
pp. 91-99
Author(s):  
Donald Ostrowski
Keyword(s):  
Early Modern ◽  
Social Status ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Government ◽  
Russian Orthodox Church ◽  
Gender And Age ◽  
Sliding Scale ◽  
The Government ◽  
Modern Russian

The early modern Russian government and Russian Orthodox Church identified as one of their main duties the ransoming of Russian Christians from Muslim Tatar captors. The process of ransoming could be an involved one with negotiations being carried on by different agents and by the potential ransomees themselves. Different amounts of ransom were paid on a sliding scale depending upon the ransomee’s social status, gender, and age. One of our main sources for the justification of this practice was the Stoglav (100 Chapters) Church Council in 1551, which discussed the issue of ransom in some detail. The Law Code (Ulozhenie) of 1649 specifies the conditions and amounts to be paid to redeem captives. Church writers justified the ransoming of Christian captives of the Muslim Tatars by citing Scripture, and they also specified that the government should pay the ransom out of its own treasury.

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