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

The author attempts to study the history of the concept of the development of dogma as it early was stated during the nineteenth century and later discussed in Europe and Russia during a period dating from near the end of the nineteenth and around the beginning of the twentieth centuries. To do this, the author adopts the method of defining the limit and the borderline of a dogma as two separate concepts. It seems sensible to include a discussion of this concept in theology in the context of such scientific ideas as progress and development. As the selection of literature provided by the author demonstrates, this concept is of capital importance and is presented in a variety of serious publications, which step into the role of dogmatic manifestos or statements of belief for various Christian confessions. The idea of the development of dogma is often used as a defining point which acts as an identification mark for a particular Christian confession. Two of the most notable examples are the spiritual biographies of Cardinal Newman who became a Roman Catholic in the middle of the nineteenth century and that of Jaroslav Pelikan who converted to Eastern Orthodoxy at the end of the twentieth. The discussion of this problem continued in a series of large scale research projects which demand serious reading but which are not without their own inherent difficulties. The second part of this article is devoted to a presentation and analysis of patristic texts dealing with this problem. The author suggests various ways in which patristic thought evolved and finally concludes that these patristic witnesses allow for border areas in theology in which evolution or movement may be acceptable but also place firm limits on the development of dogma and theology. Help with the interpretation of the early fathers of the Church may be found in the distinction which the pre-Nicene fathers make in the understanding of the concepts of pisiis and gnosis and which Gregory the Theologian makes between oikonomia and teleiotes.

dogma, development of dogma, Revelation, Cardinal Newman, A. von Har-nack, A. Loisy, S.V. Soloviev, A.L. Katansky, J. Pelikan, Irenaeus of Lyons, Origen, Basil the Great, Gregory the Theologian, faith and knowledge.

1. Brande R. (2011) “Franz Overbeck und Oscar Cullmann zu Christentum und Kultur” in: Εὔκαρπα. Etudes sur la Bible et ses exegetes, Paris, 2011, pp. 323–330.
2. Congar Y. (1946) “Theologie” in : Dictionnaire de theologie catholique, 1946, vol. 15/1, pp. 341–502.
3. Darwin C. On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life, London, 1859.
4. Fedou M. (2011) “Tradition et vie ecclesiale: le temoignage des premieres communautes chretiennes” in: Du bon usage de la tradition. Enracinements et nouveaute, Paris, 2011, pp. 49–65.
5. Fiedrowicz M. Handbuch der Patristik. Quellentexte zur Theologie der Kirchenvater, Freiburg,
2010.
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1971–1989, vol. 1–5.
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13. Garnak A. Sushhnost' hristianstva (The Essence of Christianity), Moscow, 2001.
14. Katanskij A. L. (1871) “Ob istoricheskom izlozhenii dogmatov” (On Historical of Dogmas) in: Hristianskoe chtenie, 1871, vol. 5, pp. 791–843.
15. Mihajlov P. B. Kategorii bogoslovskoj mysli (Categories of Theological Thought), Moscow, 2013.
16. Pelikan Ja. Hristianskaja tradicija. Istorija razvitija verouchenija (Christian Tradition. History of the Development of the Doctrine), Moscow, 2007, vol. 1, Moscow, 2009, vol. 2.
17. Solov'ev V. S. Dogmaticheskoe razvitie Cerkvi (v svjazi s voprosom o soedinenii Cerkvej) (Doctrinal Development of the Church (in Connection with the Question of Unity of the Churches)), Moscow, 1886.

Mikhailov Petr

Because of the paucity of purely philosophical texts produced during the early Middle Ages, the history of philosophy is forced to look for philosophy in texts actually belonging to other branches of thought. One example is that of Isidore of Seville (560636). Isidore was one of the foremost compilers of encyclopedia-like knowledge of his time. The author analyses Isidore's De Differentiis Verborum, a work which is known usually as a contribution to the history of philology. Its encyclopedia-like content was continued and perfected in Isidore's later Etymologiae. In this way, the author's discussion of the De Differentiis has bearing also on the study of the Etymologiae, Isidore's most influential work. The author discusses isidore's work from a philosophical point of view and his intention is to show which philosophical ideas were present in Isidore's work. On the one hand, it would seem that the philosophemes of the Stoics indirectly influenced Isidore's content and method. On the other hand it is possible to differentiate several ways in which various philosophical ideas were actually present: 1) the rudiments of philosophical ideas in the lemmas which refer to the domain of grammar; 2) isolated philosophemes in the framework of single lemmas which have usually been lifted from patristic texts but which were not further developed by Isidore; 3) philosophemes which were further creatively developed within the framework of thematic groups of lemmas.

Isidore of Seville, Cicero, Augustine, Jerome, Stoic Tradition, The First Book of the De Differentiis, differantiae

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8. Codoñer C. “Historia del texto del libro I de las «Differentiae» de Isidoro de Sevilla” in Revue d’Histoire des Textes, no. 14 15, pp. 77 95;
9. Codoñer C. “La conception de la «Differentia» dans le recueil «Inter Aptum» d'Isidore de Séville” in : Revue de philologie, de littérature et d'histoire anciennes, no. 112, pp. 187 196;
10. Codoñer C. “Les plus anciennes compilations de «Differentiae»: formation et évolution d'un genre littéraire grammatical” in Revue de philologie, de littérature et d'histoire anciennes, no. 111, pp. 201 219.
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18. Kamenskii Z. A. Metodologiia istoriko-filosofskogo issledovaniia (Methodology of Investigation of the History of Philosophy). Moscow, 2002.
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Vorontsov Sergei

The author analyses the correspondence between Rozanov and Rachinsky from the point of view of matters pertaining to sex, the family, and their connection with religion. Each of the two philosophers represents a different and opposing school of thought in regard to these issues. The main problem is whether sex, marriage, and the family should be thought of as belonging to the sacred or profane sphere. It would seem constructive to view this question taking into account some contemporary theories about the sacred. Questions of sex for Rozanov are intimately related to his thought on the relationship of sex and religion. Rozanov noted that the thought of the Church regarding sex was highly equivocal. On the one hand, marriage in theory is regarded as a sacrament and is blessed by the Church. On the other hand, in practice, sex is subject by the Church to all sorts of administrative measures of a repressive nature and is a forbidden object for discussion. Rachinsky, in this, shared the opinion of Rozanov. For Rozanov, the best and highest proof of the intimate connection of sex and religion is the fact that at the moment of conception, God intervenes and creates a soul for the newly conceived human being. Accepting sex as a blessing, is, according to Rozanov, the best medicine against all sorts of theories of free thought, atheism, and other similar anti-theistic philosophies. These problems which Rozanov described have in our time not diminished but on the contrary have become even more relevant. The ideas expressed in Rozanov's correspondence with Rachinsky may offer us new suggestions for ways to solve similar problems in contemporary society

sex, family, marriage, love, religion, human nature, sin, spirituality holiness, V. V. Rozanov, S. A. Rachinsky

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4. Struve P. B. (1995) “Bol'shoj pisatel' s organicheskim porokom” (Big Writer with Organic Vice) in: V. V. Rozanov: pro et contra, Saint-Petersburg, 1995, vol. 1, pp. 378–387.

Grishin Aleksei

The author attempts a step by step analysis of the way religion was studied during the Soviet period. Discussing the way Soviet techniques differed from those of the Tsarist period, the author insists that any idea of a normal progression of ideas must be rejected and that instead we are dealing with a transformation of basic principles and a definitive break with the past. In the first part of his article, the author reviews the transformation of the way religion was dealt with from 1910 until the beginning of the 1930's with the aid of some key concepts put forth by Michel Foucault in his Archeology of Knowledge. Following the suggestions of Imre Lakatos regarding a research programs, the author describes the contributions of the main directives of religious thought during this period: the programs dealing with the spiritual-academic, religious-philosophical, and anthropological sectors. The author concludes by describing the main phases of development, the characteristic aspects, and the particularities of the Soviet approach to religion. The forgoing analysis permits the author to conclude that the Soviet approach to religion represents in no way a development but rather a complete break with pre-revolutionary ways of looking at religion and must be treated as a specific phenomenon. Neither can the Soviet approach, judging by its basic principles, be considered to have anything in common with a normal scientific method of studying religion as this term is generally accepted today. Rather, it was a system conditioned by external factors which clearly took precedence over internal ones to the detriment of any objective study of religion.

Soviet Religious Studies, Doctrine of Religion, History of Religious Studies, History of Science, Formation of Discourse, Program of Scientific Research, Ideology, Interruption, M. Foucault, I. Lakatos.

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