Атрофия разума: Юрьев день Кирилла Серебренникова

The article analyses the figure of the heroine Lubov in Kirill Serebrennikov’s film St George’s Day. The main aim is to show how the town of Yuriev and its residents affect the spiritual change of Lubov. The author examines the consistent rejection of the truth of the mind in favour of the truth of faith in Lubov’s life. The initial multilevel conflict between the opera singer and the town is supposed to be laid out in the Russian attitude to the world, which is based on the verge of two binary paradigms – the West and the East – exemplifying in turn the culture of the mind (reason) and the culture of faith (intuition). The provincial Russian town is correlated with the view of St. Petersburg in V. Toporov’s ‘Petersburg text’ due to its particular and distinguishable influence on outer visitors: the town imposes on Lubov its rules, affecting her present life not only materially but most of all spiritually. Besides, the consecutive analyses allow to draw an analogy between Lubov and Dostoevsky’s meek heroines. Like the ‘humiliated and insulted’ women of the author of Crime and punishment, the former opera singer enters the path of suffering and self-sacrifice to completely abandon her own self.

Personal Resources and Spiritual Change among Participants’ Hostilities in Ukraine: The Mediating Role of Posttraumatic Stress Disorder and Turn to Religion

The theory of conservation of resources (COR) can be used for searching mechanisms which explain spiritual changes caused by trauma. The aim of this paper was to analyze the relationship between distribution of personal resources and spiritual change, as well as the mediating role of posttraumatic stress disorder (PTSD) and turn to religion (stress coping strategy) in this relationship among participants’ hostilities in Ukraine. A total of 314 adults—74 women and 235 men—participated in the study. The mean age was 72.59. Polish adaptation of Hobfoll’s Conservation of Resources-Evaluation (COR-E), the Posttraumatic Stress Disorder (PTSD) Checklist—Civilian Version (PCL-C), the Inventory for Measuring Coping with Stress (MINI-COPE), and The Posttraumatic Growth Inventory (PTGI) were employed in the research. The mediating role of posttraumatic stress disorder and turn to religion in relationship between personal resources loss and spiritual change was confirmed. The turn to religion plays the role of mediator in relationship between personal resources gain/assigning value to personal resources and spiritual change. The results justify the postulate of conducting further research in the field of testing models which take into account the relationship between posttraumatic stress disorder, religious coping stress, and posttraumatic spiritual change. The conducted analyses should include the assumptions of the COR theory as well as psychological, social, and situational factors that could generate spiritual change.

Post-traumatic growth during the COVID-19 pandemic in carers of children in Portugal and the UK: cross-sectional online survey

Background Although the negative effects of the COVID-19 pandemic on mental health have attracted interest, little attention has focused on its positive effects and possible post-traumatic growth. Aims To assess anxiety, well-being and post-traumatic growth in carers of children aged 6–16 years in Portugal and the UK. Method A cross-sectional online survey of volunteers conducted at the peak of the first wave of COVID-19 during lockdown (1 May to 27 June 2020). Results A total of 385 caregivers (Portuguese, n = 185; UK, n = 200), predominantly mothers (n = 341, 88.6%), completed the survey. The majority were working exclusively from home (n = 271, 70.4%), almost half reported a reduction in income (n = 174, 45.2%), most children were home taught (n = 358, 93%), and 75 (19.5%) identified a family member with suspected or confirmed COVID-19 infection. In total, 341 caregivers (88.6%) identified positives arising from COVID-19, most commonly related to the post-traumatic growth domains of improved relationships, a greater appreciation of life, discovering and embracing new possibilities, and positive spiritual change. A comparison of those who did (n = 341) and did not (n = 34) report any positives found a significant difference in well-being scores (t373 = 2.24, P = 0.025) but not in anxiety scores (t373 = 0.75, P = 0.45). Conclusions Despite experiencing considerable adversity, examples of post-traumatic growth during the lockdown were common. Although the voluntary online nature of our survey is a limitation, our findings suggest that further research exploring post-traumatic growth following pandemics is warranted.

«Эмотивные ключи» в творениях Свт. Кирилла Туровского

The author shows how emotive means when falling into the sphere of Christian iconology, are transformed into tools for the spiritual change of a person. One such tool is represented by emotive keys. In the prayers of St Kirill Turovsky they are represented by such varieties as “liturgical emotive keys” – fragments of liturgical sequences (direct quotations, individual reminiscences and/or allusions, centons from reminiscences, allusions, paraphrases, etc.) and “emotive toposes” – images specific to the Pax Christiana culture, easily recognizable by its adherents (hyperbolized self-abasement, different types of metaphors).

Reception of the Apostolic Text in the Poem of V. A. Zhukovsky ‘Agasfer’

В статье анализируется рецепция апостольского текста в поэме в. а. Жуковского «Агасфер». основные методы исследования: интертекстуальный, рецептивный, историко-литературный. средневековая легенда об Агасфере осмысляется Жуковским в религиозно-философском аспекте: как сюжет о грехопадении и духовном воскресении. ключевой момент в сюжете духовного перерождения героя связан с темой покаяния, которая осмысляется в контексте священного предания как внутренний переворот, как духовное изменение. тема покаяния в поэме аллюзивно соотносится с образом апостола Павла и его посланиями. восстановление ценностно-смысловых ориентиров героя осуществляется в контексте откровения Иоанна Богослова. Значение апокалипсиса открывается герою во сне, что указывает на то, что вместе с духовным исцелением он также получил пророческий дар. Библейский текст играет важную роль в моделировании образной системы поэмы. один из центральных символических её образов - образ дверей, формируется на пересечении евангельских и апостольских аллюзий. отсылки к апостольскому тексту позволяют конкретизировать сюжетную, мотивную, хронотопическую организацию поэмы. в то же время включение прецедентного текста в структуру поэмы сообщает ей дополнительную символическую кодировку. Семиосфера апостольского текста в поэме «Агасфер» объёмна и пластична; она пересекается с евангельским и ветхозаветным контекстом, включает не только канонические книги Нового Завета - Деяния святых апостолов, их послания и апокалипсис, но также сочинения мужей апостольских, например, послание к Римлянам священномученика Игнатия Антиохийского. к особенностям функционирования прецедентного текста в поэме можно отнести, во-первых, перекодировку чужого (апостольского) слова в слово героя: апостольские цитаты вводятся в поэму как слово героя, как фрагменты его исповеди; во-вторых, отсутствие границ между разными книгами священного писания (библейские книги как богодухновенные произведения дополняют друг друга, составляя единое целое). The article analyzes the reception of the Apostolic text in V. A. Zhukovsky’s poem «Ahasuerus». The medieval legend of Ahasuerus is interpreted by Zhukovsky in a religious and philosophical aspect: as a plot about the fall and spiritual resurrection. The key moment in the plot of the spiritual rebirth of the hero is connected with the theme of repentance, which is understood in the context of sacred Tradition as an internal revolution, as a spiritual change. The theme of repentance in the poem allusively correlates with the image of the Apostle Paul and his Epistles. Restoration of value-semantic orientations of the hero is carried out in the context of the Revelation of John the theologian. The significance of the Apocalypse is revealed to the hero in a dream, indicating that along with spiritual healing, he also received a prophetic gift. The biblical text plays an important role in modeling the figurative system of the poem. One of its Central symbolic images - the image of doors, is formed at the intersection of Evangelical and Apostolic allusions. References to the Apostolic text allow to concretize the plot, motive, chronotopic organization of the poem. At the same time, the inclusion of the precedent text in the structure of the poem gives it an additional symbolic encoding. The semiosphere of the Apostolic text in the poem «Ahasuerus» is voluminous and plastic; it intersects with the Evangelical and old Testament context, includes not only the canonical books of the New Testament-the Acts of the Holy apostles, their Epistles and the Apocalypse, but also the writings of the Apostolic men, for example, the Epistle to the Romans of the Holy Martyr Ignatius of Antioch. The peculiarities of the functioning of the precedent text in the poem include, firstly, the recoding of someone else’s (Apostolic) word into the word of the hero: Apostolic quotes are introduced into the poem as the word of the hero, as fragments of his confession; secondly, the absence of boundaries between different books of Scripture (biblical books as inspired works complement each other, forming a single whole). Main research methods: intertextual, receptive, historical and literary.

A Survey Study of Spiritual Change and Related Factors Among the Surviving Loved Ones of Homicide Victims

A survey study was conducted as the second phase of a sequential mixed-methods study of spiritual change after the homicide of a loved one. The purpose of the study was to test the Theory of Post-Homicide Spiritual Change (Theory of PHSC), which emerged in Phase 1 of the larger study. The formulation of survey research questions and hypotheses was guided by the emerging theory. Data were collected online using Qualtrics. Respondents ( N = 112) completed a demographic and background questionnaire that was devised for the study based on a review of important factors in homicidal bereavement. They also responded to established measures, including a modified version of the Posttraumatic Growth Inventory, the Integration of Stressful Life Experiences Scale (ISLES), and the Perceived Justice Scale. The ISLES was comprised of two subscales—Comprehensibility and Footing in the World. Significant findings revealed that posttraumatic growth (PTG) was higher among those for whom 3 or more years had passed since the murder, as compared with those for whom fewer than 3 years had passed. The age of the victim was positively correlated with integration of loss. Christian respondents reported higher levels of integration of loss and PTG, as compared with non-Christian respondents. Integration of loss was a mediator of the relationship between perceived justice and integration of loss, while footing in the world was a mediator of the relationship between comprehensibility and PTG. Contrary to hypotheses, integration of loss did not differ by time since murder. This finding is interpreted in terms of the limitations of the study sample and in terms of future research directions in this area. The results of this study yield important insight into spiritual change and related factors that can be used to guide service provision with the homicide survivor population.

Posttraumatic growth, resiliency, and basic hope in soldiers fighting in Eastern Ukraine

In 2014, the Eastern Ukrainian regions of Donetsk and Lugansk became a scene of military operations that continue until now. Data from 58 soldiers who have taken part in the Ukrainian conflict were analyzed in order to answer the following question: How do basic hope and various aspects of resiliency explain the intensity of different aspects of posttraumatic growth (PTG) in soldiers fighting in the East of Ukraine? Four stepwise regression analyses were conducted. In each of them one of particular aspects of PTG was the dependent variable, whereas the group of predictors consisted of basic hope and three aspects of resiliency. It turned out that Personal strength as well as Appreciation of life were positively related to Openness to new experiences and a sense of humor. Relating to others was strongly related to Basic hope. Finally, Spiritual change depended on Basic hope as well as Persistence and determination in action. Because of the small sample size, the results should be treated with caution. However, they seem to encourage further research concerning this group.

Use of Spirituality to Make Sense of Loss by Homicide

This article presents a magnification of Stage 2 of the Theory of Post-Homicide Spiritual Change, a three-stage grounded theory of spiritual change after homicide (Theory of PHSC). Having endured the disintegration of their belief systems in the immediate aftermath of murder (Stage 1), survivors turn in Stage 2 to a more extended process of grappling with a crisis of meaning. This Stage 2 process is presented within the framework of the meaning making model, with attention to spiritual meaning making and transcendental experiences. Findings can help service providers support homicide survivors throughout an intermediary stage of bereavement that is marked by a sense of stagnation and diminished well-being. By accompanying survivors through the difficult meaning making efforts that characterize this stage, providers can help position them to break free of intensive cognitive meaning making and gain forward momentum in Stage 3 of the Theory of PHSC and can focus on aspects of life that can help them successfully make meaning of their loss while positioning them to gain forward momentum.