St. Tikhon’s University Review . Series I: Theology. Philosophy. Religious Studies

The works of Isidore of Seville reveal several levels of knowledge. The fi rst and the highest is wisdom (sapientia), which according to Isidore, is knowledge of divine things. This wisdom will most definitely lead the initiate to salvation and the Kingdom of Heaven. But the specific quality of wisdom is interpreted by Isidore in diff erent ways according to his various works. In those works which possess an encyclopedic character («Etymologies» and the first book of «Differences»), wisdom involves an understanding of how the world and the whole of the cosmos are organised. A wise man is able to comprehend the causes of both the visible and the heavenly world. On the contrary, a person’s rationality (prudentia) is oriented towards worldly and secular things. It aims at distinguishing between good and evil and how best to arrange one’s own life and final destiny. Rationality is connected with knowledge (scientia), which is bookish learning, and which Isidore treats as a part of philosophy. At the same time, rationality and knowledge act as instruments for the gaining of wisdom (sapientia). Thus wisdom is linked also with the art of speaking well (eloquentia). In his works meant for a clerical readership, particularly the second book of the «Differences» and the «Sentences», wisdom is opposed to vain mundane knowledge. In these works Isidore affirms that mere eloquence is alien to wisdom and that true wisdom is to be cherished precisely because of its lack of pretention. In the context of these works, wisdom is geared only to the living of a devout life and towards the final aim of the salvation of one’s soul. The differences in the interpretation of the word sapientia can be easily explained by the differences in literary genre among the various works as well as by the readers for whom the various works were intended by the author.

Isidore of Seville, «Etymologies», «Diff erences», «Sentences», wisdom, knowledge, eloquence, sapientia, prudentia, eloquentia

1. Aldama J. A. de. 1936. Indicaciones sobre la cronologia de las obras de S. Isidoro. Miscellanea Isidoriana, pp. 57-89.
2. Averincev S. S. 1976. Sud'by evropejskoj kul'turnoj tradicii v jepohu perehoda ot antichnosti k srednevekov'ju (The fortune of the european cultural tradition during the switch from Anticity to Middle Ages). Iz istorii kul’tury Srednih vekov i Vozrozhdenija, pp. 17-64.
3. Averincev S. S. 1996. Antichnaja ritorika i sud'by antichnogo racionalizma (The antic rhetoric and the fortune of antic rationalism). Ritorika i istoki evropejskoj literaturnoj tradicii, pp. 115-145.
4. Cazier P. Isidore de Seville et la naissance de l’Espagne catholique. Paris, 1994.
5. Codoñer Merino C. 1985. Les plus anciennes compilations de “Differentiae”: formation et évolutiond’un genre littéraire grammatical. Revue de philologie, de litterature et d’histoire anciennes, no. 51, pp. 201-219.
6. Codoñer Merino C. 1986. La conception de la “Differentia” dans le recueil “Inter Aptum” d’Isidore de Seville. Revue de philologie, de litterature et d’histoire anciennes, no. 60, pp. 187-196.
7. Diaz y Diaz M. C. San Isidoro de Sevilla. Etimologias. Madrid, 1993.
8. Fontainе J. Isidore de Seville et la culture classique dans l’Espagne Wisigothique. Paris, 1959.
9. Fontaine J. 1986. Fins et moyens de l’enseignement ecclesiastique dans l’Espagne Wisigothique. Settimane di Studio, no. 19, pp. 145-202
10. Madoz J. San Isidoro de Sevilla: semblanza de su personalidad literaria. Leon, 1960.
11. Madoz J. San Isidoro de Sevilla: semblanza de su personalidad literaria. Leon, 1960.
12. Magallon Garcia A.-I. La tradicion gramatical de diff erentia y etymologia hasta Isidoro de Sevilla. Zaragoza, 1996.
13. Riche P. Education et culture dans l’Occident barbare (VI–VIII ss.). Paris, 1962.
14. Ukolova V. I. 1984. Isidor Sevil'skij kak dejatel' kul'tury rannego srednevekov'ja (Isidore of Seville as a cultural figure of the Early Middle Age). Problemy ispanskoj istorii, pp. 176-190.
15. Ukolova V. I. Antichnoe nasledie i kul’tura rannego Srednevekov’ja (konec V — seredina VII v.)(Ancient Heritage and Culture of the Earliy Middle Ages). Мoscow, 1989.
16. Velazquez Soriano I. Latine dicitur, vulgo vocant. Aspectos de la lengua escrita y hablada en las obras gramaticales de Isidoro de Sevilla. Logrono, 2003.1. Aldama J. A. de. 1936. Indicaciones sobre la cronologia de las obras de S. Isidoro. Miscellanea Isidoriana, pp. 57-89.

Marey Elena

This article is devoted to the study of a little known homily of Meister Eckhart («Vas auri solidum») which he preached on Saint Augustine’s feast day in Paris. Before including the translation of this discourse, the author discusses the specific nature of the so-called academic homily. Preaching a homily was regarded as one of the obligations of a university professor of the time and this task was regulated according to strict guidelines and requirements. Such a homily possessed a specific structure. The author explains its main requirement. This type of homily was meant to explain and interpret a chosen text taken from Holy Scripture. Meister Eckhart actually planned to compose an extended three-part work combining elements of philosophy and theology which was to be known as his Opus tripartitum. One of its parts was to be a collection of model homilies (Opus sermonus). He began this work but did not finish it. Although we today possess only a few sketches and outlines of the Latin homilies of Meister Eckhart, which themselves are characterised by their lack of structure, they provide an excellent understanding of the mind of their author as well as rare insight into the place of Saint Augustine as a master of scholastic thought. In addition, this homily provides the only indication of the place of birth of the renowned mediaeval author. After an in-depth study of the text of the homily, the author concludes that Meister Eckhart borrowed his outline and system of classification from the School of Chartres and especially from Clarembald of Arras, an interpreter of Boethius. Using these sources, Eckhart formulated his idea of the two ways of knowing God: the way of ethics (Augustine) and the way of metaphysics (Aristotle, Dionysius the Areopagite and Boethius)

Meister Eckhart, Saint Augustine, sermon, scholastics, Clarembald of Arras, Aristotle, Pseudo-Dionysius the Areopagite, Boethius

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3. Concetto M. Fisica della creazione: la cosmologia di Clarembaldo di Arras; testo, traduzione e commento. Catania, 1998
4. Denifle H. 1889. Die Heimat Meister Eckharts. Archiv fur Litteratur- und Kirchengeschichte, no. 5, pp. 358-365.
5. Fortin J. R. Clarembald of Arras as a Boethian commentator. Kirksville, 1995
6. George D. B., Fortin J. R. (eds.) The Boethian commentaries of Clarembald of Arras. South Bend (IN), 2002.
7. Haring N. The Life and Works of Clarembald of Arras: a Twelfth-Century Master of the School of Chartres. Toronto, 1965
8. Hor’kov M. L. Majster Jekhart: Vvedenie v fi losofi ju velikogo rejnskogo mistika (Meister Eckhart. Introduction to the Philosophy of the Great Rhenish Mystic). Мoscow, 2003.
9. Jansen W. (ed.) Der Кommentar des Clarenbaldus von Arras zu Boethius De Trinitate. Ein Werk aus der Schule von Chartres im 12-Jahrhundert. Frankfurt am Main, 19752.
10. Koch J. 1959. Kritische Studien zum Leben Meister Eckharts. Tl. 1. Archivum fratrum Praedicatorum, no. 29, pp. 5-51.
11. Koch J. 1960. Kritische Studien zum Leben Meister Eckharts. Tl. 2. Archivum fratrum Praedicatorum, no. 30, pp. 5-62.
12. Koch J. Kleine Studien. Rome, 1973.
13. Koch J., Weiss K., Fischer H. et al. (eds.) Meister Eckhart. Die deutschen und lateinischen Werke. Die lateinischen Werke. Stuttgart, 1956-2006. Bd. 1-5.
14. Kurdziałek M. 1979. Mistrz Eckhart i jego Paryskie kazanie na dzien Sw. Augustyna. Roczniki Filozofi czne, no. 27, pp. 173-174.
15. Kurdziałek M. 1980. Eckhart, der Scholastiker. Philosophische und theologische Traditionen, aus denen er kommt. Die  pantheistischen Traditionen der Eckhartschen Mystik. Freiheit und Gelassenheit. Meister Eckhart heute, pp. 60-74.
16. Largier N. (ed.) Meister Eckhart. Werke. Frankfurt am Main, 2008.
17. Little A. G., Pelster F. Oxford Theology and Theologians c.a. D. 1282-1302. Oxford, 1934.
18. Magister Eckhard. Quaestiones et sermo Parisienses. Bonnae, 1931.
19. Peiper R. (ed.) Liber contra Eutychen et Nestorium. Leipzig, 1871.
20. Wulf M. de. 1935. Le pantheisme Chartrain. Aus der Geisteswelt des Mittelalters. Studien und Texte Martin Grabmann zur Vollendung des 60. Lebensjahres von Freunden und Schulern gewidmet, pp. 282-288.

Shilov Evgenii, priest

The author treats the problem of ritual studies as relevant to the study of religion. Mytho-ritual is a relatively new concept, unfamiliar to many specialists. The author tries to define this concept, trace its origin and essential characteristics, and finally, on the basis of all this, posit a link uniting myth and ritual. Importance is given to the functional analysis of ritual, highlighting the essential role of ritual and rite. The theories of the Bielefeld and Moscow schools, the theory of V. N. Toporov regarding religious ritual, and those regarding ritual and rite proposed by A. K. Baiburin and K. S. Saringulyan are examined. The author then proceeds to an analysis of the functions of myth and examines the theories of M. Eliade and the Cambridge School. Finally the author compares the various functions of myth and ritual and fi nds that the number of actual functions of myth proposed by Russian and foreign experts, sociologists, ethnologists and folklorists, is rather small and closer in number to that of the functions of religion rather than of ritual. The author enumerates 36 functions of ritual as compared to only 12 functions of myth and 24 functions of religion.

religion, mytho-ritual, functions of myth, functions of ritual, ritual studies, sociology of religion, ethno-linguistics, functional analysis, comparative analysis

1. Bajburin A. K. Ritual v tradicionnoj culture. Strukturno-semanticheskij analiz vostochnoslavjanskih obrjadov (Ritual in the traditional Culture. Structural-semantical analysis of the East-Slavic Rites). Saint Petersburg, 1993.
2. Bajburin A. K. Zhilishhe v obrjadah i predstavlenijah vostochnyh slavjan (Dwelling in the Rites and Ideas of the Eastern Slavs). Мoscow, 2005.
3. Bascom W. 1957. The Myth-Ritual Theory. Journal of American Folklore, no. 70. pp. 103-114.
4. Belova O. V. Jetnokul’turnye stereotipy v slavjanskoj narodnoj tradicii (Ethnocultural Stereotypes in the Slavic folk Tradition). Мoscow, 2005.
5. Civ’jan T. V. Lingvisticheskie osnovy balkanskoj modeli mira (Linguistic Bases of the Balkan world Model). Мoscow, 1990.
6. Civ’jan T. V. Model’ mira i ee lingvisticheskie osnovy (World Model and its linguistic Bases). Мoscow, 2006.
7. Coraev Z. U. Mifi cheskij smysl i social’nyj kod (Mythical Sense and social Code). Saint Petersburg, 2007.
8. Davydov I. P. 1998. Obrjady religioznye. Prazdniki hristianskie (Religious ceremonies. Christian Holidays). Jablokov I. N. (ed.) Religiovedenie. Мoscow, 1998, pp. 430-431, 444-448.
9. Davydov I. P. 2012. Filosofija v sovremennom mire: dialog mirovozzrenij: Materialy VI Rossijskogo filosofskogo kongressa (Nizhnij Novgorod, 27–30 ijunja 2012 g.). N. Novgorod, 2012, no. 3, pp. 310-311.
10. Fontenrouz D. Obrjadovaja teorija mifa (Ritual Theory of the Myth). Saint Petersburg, 2003, pp. 123-125.
11. Golos i ritual. Materialy konferencii (maj 1995 g.) (Voice and Ritual. Material of the Conference on May 1995). Мoscow, 1995.
12. H’juman S. Obrjadovaja teorij a mifa (Ritual Theory of the Myth). Saint Petersburg, 2003, pp. 177-197.
13. Hrenov N. A. (ed.) Mif i hudozhestvennoe soznanie XX veka (Myth and artistic Awareness in XX c.). Мoscow, 2011.
14. Jeliade M. Aspekty mifa (Aspects of the Myth). Мoscow, 1996.
15. Jeliade M. Mify. Snovidenija. Misterii (Myths. Dreams. Mysteries). Мoscow, 1996.
16. Klakhon K. Obrjadovaja teorij a mifa (Ritual Theory of the Myth). Saint Petersburg, 2003, p. 165.
17. Kobzev A. I., Torchinov E. A. 1994. Titarenko M. L. (ed.) Kitajskaja filosofija (Chinese Philosophy). Мoscow,1994 , pp. 166-169.
18. Konrad L. Agressija (tak nazyvaemoe “zlo”) (Aggression (so-called “evil”)). Мoscow, 2001.
19. Kravchenko A. I. (ed.) Kul’tura i kul’turologij a: Slovar’ (Culture and Culturology: Glossary). Мoscow, 2003.
20. Kun czy. 1972. Lun' juj (The Analects). Drevnekitajskaja filosofi ja. Мoscow, 1972, no. 1, p. 143.
21. Lapteva L. P. Istorij a slavjanovedenij a v Rossii v XIX veke (History of the Slavic Studies in XIX c. Russia). Мoscow, 2005.
22. Levkievskaja E. E. Slavjanskij obereg. Semantika i struktura (Slavic Amulet. Semantics and Structure). Мoscow, 2002.
24. Malinovskij B. Magija, nauka i religija (Magics, Science and Religion). Мoscow, 1998, p. 281.
25. Meletinskij E. M. Paleoaziatskij mifologicheskij jepos. Cikl vorona (Paleo-Asian Mythological Epos. The Cicle of the Raven). Мoscow, 1979.
26. Meletinskij E. M. Pojetika mifa (Poethics of the Myth). Мoscow, 19952.
27. Merdok D. P. Social’naja struktura (Social Structure). Мoscow, 2003
28. Mirecki P., Meyer M. (eds.) Magic and Ritual in the Ancient World. Leiden, 2002.
29. Monter E. W. Ritual, Myth and Magic in Early Modern Europe. Brighton, 1984.
30. Monter U. Ritual, mif i magij a v Evrope rannego Novogo vremeni (Ritual, Myth and Magic in Early Modern Europe). Мoscow, 2003.
31. Novik E. S. Obrjad i fol’klor v sibirskom shamanizme: Opyt sopostavlenij a struktur (Rite and Folklore in the Siberian Shamanism: Experince of the Comparison of Structures). Мoscow, 2004.
32. Osipova O. V. Drevnegrechesko-russkij i latinsko-russkij slovari osnovnyh terminov religiovedenija (Old Greek-Russian and Latin-Russian Dictionaries of the basic Terms of religious Studies). Мoscow, 2007.
33. Radin P. Trikster. Issledovanie mifov severoamerikanskih indejcev s kommentarij ami K. G. Junga i K. K. Keren’i (Trickster. Study of the Myths of the North-American Indians with the Commentaries of K. Jung and K. Kerenyi). Saint Petersburg, 1999.
34. Rozhdenie rebenka v obychajah i obrjadah. Strany zarubezhnoj Evropy (The Birth of the Child in Customs and Rites in Europe). Мoscow, 1997.
35. Salamone F. A. (ed.) Encyclopedia of religious rites, rituals, and festivals. New York, 2004.
36. Sedakova O. A. Pojetika obrjada. Pogrebal’naja obrjadnost’ vostochnyh i juzhnyh slavjan (Poethics of the Rite. Funeral Rites of the Eastern and South Slavs). Мoscow, 2004.
37. Shaub I. Ju. Mif, kul’t, ritual v Severnom Prichernomor’e (VII–IV vv. do n. je.) (Myth, Cult, Ritual in the North Black Sea Region (VII-IV cc B. C.)). Saint Petersburg, 2007
38. Shhepanskaja T. B. Kul’tura dorogi v russkoj miforitual’noj tradicii XIX-XX vv. (Culture of the Road in Russian mythic-ritual Tradition of XIX-XX c.) Мoscow, 2003.
39. Shinkarenko V. D. Nejrotipologij a kul’tury (Neurotypology of the Culture). Мoscow, 2005.
40. Shinkarenko V. D. Smyslovaja struktura sociokul’turnogo prostranstva: Igra, ritual, magija (Sense Structure of social-cultural Field. Play, Ritual, Magic). Мoscow, 2005.
41. Shinkarenko V. D. Smyslovaja struktura sociokul’turnogo prostranstva: Mif i skazka (Sense Structure of social-cultural Field. Myth and Tale). М., 2005.
42. Shvedova N. Ju. (ed.) Tolkovyj slovar’, sistematizirovannyj po klassam slov i znachenij (Glossary systematized on classes of the Words and Senses). Мoscow, 2003.
43. Sreznevskij I. I. Materialy dlja slovarja drevnerusskogo jazyka (Materials for the Old-Russian Dictionary). Мoscow, 2003.
44. Stepanov Ju. S. Konstanty: Slovar’ russkoj kul’tury (Constants: Glossary of the Russian Culture). Мoscow, 20012.
45. Tinbergen N. Social’noe povedenie zhivotnyh (Social Behavior of the Animals). Мoscow, 1993.
46. Tolkien Dzh. R. R. Hobbit, ili Tuda i Obratno. Prikljuchenij a Toma Bombadila i drugie istorii (The Hobbit or There and Back Again). Saint Petersburg, 2004.
47. Tolstaja S. M. (ed.) Jazyk kul’tury: Semantika i grammatika. K 80-letij u so dnja rozhdenij a akademika Nikity Il’icha Tolstogo (1923-1996) (Language of the Culture: Semantics and Grammatics. To Eightieth Birthday of N. I. Tolstoi). Мoscow, 2004.
48. Tolstaja S. M. (ed.) Jetnolingvisticheskij slovar’ (Ethnolinguistic Dictionary). Мoscow, 1995- 2012.
49. Tolstoj N. I. (ed.) Slavjanskij i balkanskij fol’klor: Verovanija. Tekst. Ritual (Slavic and Balkan Folklore: Beliefs. Text, Ritual). Мoscow, 1994.
50. Toporkov A. L. Teorij a mifa v russkoj filologicheskoj nauke XIX veka (Theory of the Myth in XIX c. Russian Philological Science). Мoscow, 1997.
51. Toporov V. N. 1988. Arhaicheskij ritual v fol’klornyh i ranneliteraturnyh pamjatnikah (Archaic Ritual in the folk and early literatury Monuments). Мoscow, 1988, pp. 51-52.
52. Toporov V. N. Issledovanij a po jetimologii i semantike (Studies on Etymology and Semantics). Мoscow, 2004.
53. Toporova T. V. Semanticheskaja struktura drevnegermanskoj modeli mira (Semantic Structure of the Old-German world Model). Мoscow, 1994.
54. Uspenskij L. Vopros ikonostasa (Question of the Iconostasis). Мoscow, 1992.
55. Vinogradova L. N. Narodnaja demonologij a i mifo-ritual’naja tradicij a slavjan (Folk Demonology and mythic-ritual Tradition of the Slavs). Мoscow, 2000.
56. Watts W. A. Myth and Ritual in Christianity. Boston, 1953.
57. Zabijako A. P. Kategorij a svjatosti. Sravnitel’noe issledovanie lingvoreligioznyh tradicij (Category of the sanctity. Comparative Survey of linguistic-religious Traditions). Мoscow, 1998.
58. Zagovornyj tekst: Genezis i struktura (Magic text: Origins and Structure). Мoscow, 2005.

Davydov Ivan

The issue of methodology in the study of religious phenomena appears as problematic to those Russian experts who deal with the scientific study of religious phenomena. On the other hand, western European researchers have already made much positive progress in this direction. This article attempts to define the principles which guide the scholar in the study of religion as found in the work of the renowned German scholar Friedrich Heiler. The author’s starting point is Heiler’s fundamental concept which permeates all his work and is most clearly defined in his last monograph: «Erscheinungsformen und Wesen der Religion». Heiler gives several pointers to students of religion: attention to detail, a fi rm grounding in the core matter of the object to be studies, and at the same time a comprehensive and panoramic view of religion and religious phenomena as a whole. The author concludes that Heiler’s protracted study of both Christianity and the Eastern religions led him to regard the phenomenological method as the most eff ective. The author presupposes a negative reception of this method by Russian students of religious phenomena due to the fact that the latter are too unfamiliar with Heiler’s work and conclusions.

Ф. Хайлер, Н. Зёдерблом, И. Вах, сравнительное религио- ведение, феноменология религии, психологическое религиоведение, феномено- логический метод, методология религиоведения, теология, религиозный опыт, молитва, священное.

1. Vinokurov V. V. 2010. Struktura svjashhennogo mira v fenomenologii religii Fridriha Hajlera (The Structure of the Sacred World in F. Heiler’s Phenomenology of Religion). Puncta, no. 9, pp. 175-177.
2. Davydov I. P. Sovremennye problemy metodologii religiovedenija (Contemporary questions of the methodology of the religious studies), available at:www.sfi.ru/statja/sovremennye-problemy-metjdologii-religiovedenija
3. Dzhejms U. Mnogoobrazie religioznogo opyta (The Varieties of Religious Experience). Moscow, 1993.
4. Kabo V. Proishozhdenie religii: Istorija problem (Origins of the Religion: History of the problematics), available at: http://aboriginals.narod.ru/origins_of_religion10.htm
5. Krasnikov A. Metodologicheskie problemy religiovedenija (Methodological problems of the Religion). Moscow, 2007.
6. Pylaev M. A. Kategorija «svjashhennogo» v fenomenologii religii, teologii i filosofii XX veka (Category of the “Sacred” in the 20 c. Phenomenology of Religion, Theology and Philosophy). Moscow, 2011.
7. Pylaev M. A. Zapadnaja fenomenologija religii (Western Phenomenology of Religion). Moscow, 2006.
8. Alles G. D. 2010. After the Naming Explosion: Joachim Wach's Unfinished Project. Hermeneutics, Politics, and the History of Religions, pp. 51-78
9. Misner P. (Hrsg). Briefwechsel, 1909–1931: Friedrich von Hügel — Nathan Söderblom — Friedrich Heiler. Paderborn, 1981.
10. Heiler F. Erscheinungsformen und Wesen der Religion. Stuttgart, 1961.
11. Heiler F. Das Gebet: Eine religionsgeschichtliche und religionspsychologische Untersuchung. München, 1920.
12. Heiler F. Die Buddhistische Versenkung. Eine religionsgeschichtliche Untersuchung. München, 1918.
13. Pye M. 2010. Friedrich Heiler. Klassiker der Religionswissenschaft, pp. 277-289.
14. Schimmel A. 2005. Friedrich Heiler. Encyclopedia of religion 6.
15. The future of religion: An Inerview with Ninian Smart, available at: http://www.scottlondon.com/interviews/smart.html
16. Waardenburg J. 1992. Friedrich Heiler und die Religionsphänomenologie — eine kritische Würdigung. Marburger  Universitatsreden, no. 93, pp. 27-51.

Samarina Tat'iana

This article examines various interpretations regarding the book written inside and out and sealed with seven seals (Revelation 5,1) which appears as the central symbol of the fifth chapter of the Revelation of Saint John. The fi gure of the book continues to be of great interest to commentators who find ever new interpretations of the passage. The author of this article has tried to collect these various interpretations and order them into three major groups. At the same time, the author was guided in her choice of these interpretations by the factor of their presence in the patristic tradition. The fi rst group of interpretations points to the Old Testament. The meaning of the Old Testament is opened by Christ and through the figure of Christ becomes understandable. The second group of interpretations envisages the book as holding those things which pertain to the fi nal fate of the world given over to Christ who appears as the fulfi llment of God’s plan of salvation and the master of destiny. In the third interpretation, the sealed book represents the divine testament which is inherited by Christ who accepts death for mankind. The author wishes to highlight a certain chain of borrowings linking the various interpretations as well as a certain planned inter-coordination of all these interpretations of the passage. The author concludes that in spite of the apparent diff erences between the various interpretations, they nevertheless share some common points which result from their thematic intertwining.

Revelation of Saint John, Apocalypse, the sealed book, the seven seals, Revelation 4–5, Kingdom of Christ, symbolic interpretation, patristic exegesis, Saint Victorinus of Pettau, symbolic of testament, biblical science

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