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

The article deals with diff erent reconstructions of the personality, life and teaching of the historical Jesus. These reconstructions were made by the most prominent members of the ‛Search for the historical Jesus’ movement from the late 20th to the beginning of the 21st century. The article explores the specifi cs of the current stage of the ‛Search for the historical Jesus’ movement in its distinction from the earlier era (the middle of the 18th – the beginning of the 20th century). For the purpose of the article works of Edward Parish Sanders, John Mayer, John Dominic Crossan, Marcus Borg, Nicholas Thomas Wright are thoroughly examined. The article provides the summary of major works of these scholars. In the end of the article it is shown in which aspects reconstructions of these authors diff er from each other. Reconstructions are compared on the following parameters: how the historical Jesus of the specifi c reconstruction fi ts the Judaism of His epoch, and how the specifi c reconstruction deals with the question of eschatology. Some suggestions are made concerning the question of why there is a decline in current stage of the ‘Quest for the historical Jesus’ and how this movement could be revitalized.

Jesus, New Testament, Bible studies, Sanders, Mayer, Crossan, Borg, Wright

1. Aslan R. Zealot. Iisus: Biografiia fanatika. Moscow, 2014.
2. Borg M. Buntar' Iisus: Zhizn' i missiia v kontekste dvukh epokh. Moscow, 2009.
3. Vermesh G. Khristianstvo: Kak vse nachinalos'. Moscow, 2014.
4. Rait N. T. Voskresenie Syna Bozh'ego. Moscow, 2011.
5. Rait N. T. Iisus i pobeda Boga. Moscow, 2004.
6. Rait N. T. Novyi Zavet i narod Bozhii. Cherkassy, 2013.
7. Sanders E. P. Iisus i iudaizm. Moscow, 2012.
8. Sravnitel'noe bogoslovie. Nemetskii protestantizm XX veka: Teksty s kommentariiami. Moscow, 2009.
9. Flusser D. Iisus, svidetel'stvuiushchii o Sebe. Cheliabinsk, 1998.
10. Iastrebov G.G. «Poisk istoricheskogo Iisusa»: vykhod iz tupika?, in Al'manakh Sviato-Filaretovskogo pravoslavno-khristianskogo instituta. 2014. Vol. 12. P. 11–33.
11. Borg M. Jesus in Contemporary Scholarship. Atlanta, 1994.
12. Borg M. Jesus: A New Vision. N. Y., 1987.
13. Borg M. Meeting Jesus for the First Time: The Historical Jesus and the Heart of Contemporary Faith. N. Y., 1994.
14. Bronkamm G. Jesus of Nazareth. N. Y., 1960.
15. Bultmann R. Jesus and the Word. N. Y., 1934.
16. Crossan J. D. Jesus and the Kingdom // Jesus at 2000 / M.Borg, ed. N. Y., 1996.
17. Crossan J. D. Jesus: A Revolutionary Biography. N. Y., 1994.
18. Crossan J. D. The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus. San Francisco, 1998.
19. Crossan J. D. The Historical Jesus: The Life of a Mediterranean Jewish Peasant. San Francisco, 1991.
20. Dunn J. Review of «The New Testament and the People of God» by N. T. Wright, in Journal of Theological Studies. 1995.Vol. 46.
21. Eddy P. Jesus as Diogenes? Refl ections on the Cynic Jesus Thesis, in Journal of Biblical Literature. 1996. Vol. 115/3.
22. Kasemann E. The Problem of the Historical Jesus, in The Historical Jesus. Critical Concepts in Religious Studies / C. Evans, ed. N. Y., 2004.Vol.1.
23. Martin R. The Elusive Messiah. A Philosophical Quest for the Historical Jesus. Oxford, 1999.
24. McKnight E. What Is Form Criticism? Philadelphia, 1969.
25. Meier J. A Marginal Jew: Rethinking the Historical Jesus. Yale, 1991.Vol. 1.
26. Meier J. A Marginal Jew: Rethinking the Historical Jesus. Yale, 1994.Vol. 2.
27. Meier J. A Marginal Jew: Rethinking the Historical Jesus. Yale, 2001.Vol. 3.
28. Powell M. A. Jesus as a Figure of History. How Modern Historians View the Man from Galilee. Louisville, 1998.
29. Sanders E. P. The Historical Figure of Jesus. N. Y., 1993.
30. Schweitzer A. The Quest of the Historical Jesus. L., 1910.
31. Smith M. Jesus the Magician. N. Y., 1978.

Andreev Aleksei, priest

In the proposed article the author explores the concept of God’s Word in theocentric theology of K. Barth and theology of early K. Barth in times of the second edition of 'Romans’, in terms of their philosophy founding. The author compares the block of philosophical and theological topics such as the theory of temporality, dialectic concept of the beginning (Ursprung) and other types in philosophical discourses used by K. Barth (platonism, neo-Kantianism, existentialism, scholasticism, phenomenological philosophy and others) with theology of K. Barth. The article gives a brief reconstruction of the theology of God’s Word by K. Barth in its two complementary projections as presented in the ‘Sketch of Christian Doctrine’ and ‘Dogma of the Church’. During the presentation the reader is well acquainted with the third projection of the concept of God’s Word by K. Barth at the time of the genesis of the book ‘Fides quaerens intellectum’. The article tests the hypothesis that the second edition of the ‘Romans’, ‘Fides quaerens intellectum’ and ‘Sketch of the Christian Dogma’ with ‘Church Dogma’ explicate the form of Christian theology, which, absorbing primarily the important philosophic achievements of 19–20th centuries, yet tries to stay free of them. Using various forms of philosophical discourses Karl Barth implements his own task of building a Christian theology beyond metaphysics, history and human existence.

K. Barth, God’s Word, revelation, theology, dialectics, time, phenomenology, existentialism, scholasticism, phenomenology, philosophy

1. Assman Ia. Egipet: teologiia i blagochestie drevnei tsivilizatsii. Moscow, 1999.
2. Bart K. Poslanie k Rimlianam. Moscow, 2005.
3. Bart K. Tserkovnaia dogmatika. Moscow, 2011. T. 1, 2.
4. Bol'nov O. Filosofiia ekzistentsializma. Moscow, 1999.
5. Frank S. L. Sochineniia. Moscow, 1990.
6. Khaidegger M. Vremia i bytie. Moscow, 1993.
7. Iaspers K. Filosofiia. Moscow, 2012. T. 2.
8. Adriaanse H. J. Zu den Sachen selbst. Gravenhage, 1974.
9. Balthasar H. U. Karl Barth. Darstellung und Deutung seiner Theologie. Einsiedeln, 1976.
10. Barth K. Die christliche Dogmatik im Entwurf. Zurich, 1982. Bd. 1.
11. Barth K. Die kirchlische Dogmatik. Munchen, 1932. Bd. 1.
12. Barth K. Die protestantische Theologie im 19. Jahrhundert. Zurich, 1994.
13. Barth K. Fides quaerens intellectum. Zurich, 1931.
14. Beintker M. Die Dialektik in der «dialektischen Theologie» Karl Barths. Munchen, 1987.
15. Casper B., Hemmerle K., Hunermann P. Besinnung auf das Heilige. W., 1966.
16. Heidegger M. Sein und Zeit. Tubingen, 2006.
17. Jungel E. Barth-Studien. Zurich, 1982.
18. Kung H. Rechtfertigung. Die Lehre Karl Barths und eine katholische Besinnung. Einsiedeln, 1957.
19. Lohmann J. F. Karl Barth und der Neukantianismus. B., 1995.
20. Pannenberg W. Problemgeschichte der neuren evangelischen Theologie in Deutschland. Gottingen, 1997.

Pylaev Maksim

*According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.

The article analyzes I. V. Kireevsky’s philosophical viewpoint on the interrelation between church and state in Christian society. The Orthodox Christian relation of Church and state is according to Kireevsky a hierarchical monoduality, similar to the relation of spirit and fl esh in a human individual, wherein the Church sets spiritual reference points for the social body and navigates its movement towards the supreme goals of life, never interfering, however, with the internal development of the profane social body. The Church predominates in a Christian state, yet does not govern externally. The Russian philosopher himself had detached his view with equal distinctness from the Catholic mixed, ‘clerical and laical’ design, as well as from the ideal of a state church, which is of Protestant provenience, and it is also clearly diff erent from the political program of ‘liberation of the Church’ and its separation from the state, which was so popular with the Slavophiles in later times. Church and state represent for Kireevsky an issue for which it is ‘the best time to awaken’. We try to clarify this belief in context of general historical views of the Slavophiles and their anticipations concerning the end of the Petrine era of Russian history and the Orthodox revival in Russia.

Kireevsky Ivan Vassilyevich, сhurch, state, Christian society, monism, dualism, monodualism, Latin viewpoint, Protestant viewpoint, Christian ministry of the state.

1. Kireevskii I. V. V otvet A. S. Khomiakovu // Kireevskii I. V., Kireevskii P. V. Polnoe sobranie sochinenii: V 4 t. Kaluga, 2006. T. 1. P. 33–46.
2. Kireevskii I. V. O kharaktere prosveshcheniia Evropy i o ego otnoshenii k prosveshcheniiu Rossii // Tam zhe. T. 1. P. 71–126.
3. Kireevskii I. V. Obozrenie sovremennogo sostoianiia slovesnosti // Tam zhe. T. 2. P. 167–226.
4. Kireevskii I. V. A. I. Koshelevu. 13 oktiabria 1853 goda // Tam zhe. T. 3. P. 190.
5. Kireevskii I .V. A. I. Koshelevu. 15 oktiabria 1853 goda // Tam zhe. T. 3. P. 191–202.
6. Kireevskii I. V. A. I. Koshelevu. Oktiabr'–noiabr' 1853 goda // Tam zhe. T. 3. P. 202–212.
7. Muza D. E. I. V. Kireevskii i proekt khristianskogo Prosveshcheniia // Nasledie I. V. Kireevskogo: opyty filosofskogo osmysleniia. Rostov-na-Donu, 2006. P. 63–88.
8. Nikitin V. A. Aktual'nost' «russkoi idei» Ivana Kireevskogo// Ivan Kireevskii: Dukhovnyi put' v russkoi mysli XIX–XXI vv. (K 200-letiiu so dnia rozhdeniia): sbornik nauchnykh statei. Moscow, 2007. P. 113–136.
9. Frank S. L. Dukhovnye osnovy obshchestva // Frank S. L. Dukhovnye osnovy obshchestva. Moscow, 1992. P. 13–146.
10. Tsimbaev N. I. Slavianofil'stvo: Iz istorii russkoi obshchestvenno-politicheskoi mysli XIX veka. Moscow, 1986.
11. Goerdt W. Vergottlichung und Gesellschaft. Studien zur Philosophie von Ivan V. Kireevskij . Wiesbaden, 1968.

Sudakov Andrei

*According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.

In the article the main ideas of F. Ebner’s work ‘The word and spiritual realities’ are investigated. The article opens with an outlook on the origins of ‘dialogue philosophy’, stating peculiar features of the philosophy of dialogue exemplifi ed by the works ‘The Star of Salvation’ by F. Rosenzweig and ‘I and Thou’ by M. Buber. Such properties are: denial of understanding a person as something abstract, disinclination of the metaphysics focused on immutable life, the relation to the world as that to an object. Further the main ideas of Ebner’s work are analyzed. According to Ebner, I has no absolute existence at all. I covers reality near itself, it is not just I, but ‘I and You’. Further the question of naming is analyzed, which argues primordiality of the ‘I – You’ relation. The article traces his criticism of the idealistic metaphysics based on the concept of selfconsciousness. Activity of consciousness turns a person into an object. The concept of selfconsciousness leads a person to absolute isolation. The author analyzes the concept of ‘solitariness of I’ which is treated by Ebner as a derivative of a false ontologic presupposition. Further the idea of understanding a person as a unity of ‘I and You’ is analyzed. Ebner’s transition from the concept of dialogue to the statement of a problem of language is also considered in the article. In turn, the author passes from the problem of language to Ebner’s key idea – faith in God. The author comes to a conclusion that the peculiarity of Ebner’s philosophy consists in the justifi cation of religious belief. His philosophy of language is aimed at fi nding God.

dialogue philosophy, other one, personalism, self, selfconsciousness, thinking, language, faith, religion

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8. Sokuler Z. A. German Kogen i filosofiia dialoga. Moscow, 2008.
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21. Schleiermacher T. Das Heil des Menschen und sein Traumvom Geist: Ferdinand Ebner. Ein Denker in der Kategorie der Begegnung. B., 1962.
22. Skorulski K. Ferdinand Ebner und der Platz der Dialogphilosophie in dem katholischen Denken des zwanzigsten Jahrhunderts, in Logos i ethos. 2012. Bd. 1 (32). P. 19–42.

Rezvykh Tat'iana

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Статья написана в рамках гранта Фонда развития ПСТГУ «Генеалогия идей богословского персонализма (на материале русской религиозной мысли XIX–начала XX века)», договор No 04-1215/КИП

Analytical metaphysics in the 20th century was marked by the predominance of scientifi c reductionism. As a result metaphysics was considered dependent on the natural sciences in its topics and methodology. Conversely, the last two decades introduced new trends, defending the autonomy of metaphysical knowledge, while keeping such an important distinguishing feature of analytical philosophy as orientation on achievements of natural sciences. Hylomorphism is one of these new trends, which might be characterized as 'neo-Aristotelian’. Contemporary Hylomorphism is heterogeneous, has a number of branches, which are united by the idea that all material objects are composed of two basic elements — matter and form. The latter is often understood as a form in the strict sense, as a structure, a constitution or a power. The author considers the main issue faced by all hylomorphic ontologies: if matter and form are independent principles, what then unites them into a single composite? The article pays particular attention to the application of hylomorphic ontologies in solving such important philosophical and theological problems as the problem of the material constitution, mind-body problem, the Trinity. The last aspect deserves special attention. The author analyzes advantages and disadvantages of the proposed hylomorphic solutions. The main advantage is the amazing fl exibility of hylomorphic ontologies — they allow philosophers to introduce easily new principles, thus adopting to various problems solving. The disadvantages come directly from the main advantage and consist in weak reconcilement of those new principles with each other.

analytical metaphysics, hylomorphism, matter, form, structures, substance, composition, unity of substance, material constitution, mind-body problem, Trinity

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4. Brower J. Aquinas’s Ontology of the material World: Change, Hylomorphism, and Material Objects. Oxford; N. Y., 2014. P. 66–69.
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6. Brower J., Rea M. Material Constitution and the Trinity, in Faith and Philosophy. 2005. Vol. 22, No. 1. P. 57–76.
7. Every Thing Must Go: Metaphysics Naturalized / J. Ladyman, D. Ross, eds. N. Y., 2007.
8. Gasser G. Is Hylomorphism a Neglected Option in Philosophy of Mind? // Soul. A comparative Approach / Ch. Kanzian, M. Legenhausen, eds. Frankfurt, 2010. P. 43–61.
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Karpov Kirill

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Работа выполнена в рамках реализации проекта «Метафизика в интеркультурном про- странстве: история и современность», поддержанного РГНФ, No 15-03-0021

There were two main types of philosophy and psychology of religion in Russia in the late 19th and the early 20th centuries: the fi rst developed in theological academies, while the second — in universities. In this article we explore the latter tradition, addressing the ideas represented in works of Troitsky (1835–1899), Grot (1852–1899) and Astaf†ev (1846–1893). These prominent Russian philosophers worked in Moscow University and were members of Moscow Psychological Society, their works played an important role in the development of philosophy, as well as psychology, which was still at the early stage of its development at the time. We discuss the connection between their general philosophical ideas and their approach to analysis of religion with emphasis on psychological aspects of their conceptions, particularly related to notions of religious feelings and psychological functions of religion as well as their original views on evolution of religious beliefs. Three thinkers whose ideas are examined in the article are unanimous in their understanding of inner experience as the most important (although not the only one) source of religious faith and beliefs. At the same time, the important diff erence between those authors is related to their understanding of sources and forms of manifestation of inner experience. While Troitsky describes association and abstraction as the most important conditions of development of religious consciousness, Grot focuses on feelings as a source of religious worldview, and Astaf'ev develops an original conception of will as a constituent element of religious consciousness.

Russian philosophy, philosophy or religion, psychology of religion in Russia, Troitsky, Grot, Astaf'ev, religious feeling, religious faith

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Damte David

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Работа выполнена при финансовой поддержке гранта РГНФ, проект No 16-03-00799 «Психология религии в России: XIX — начало XXI век

Modern problems of the priesthood, its theological foundation, historical origins and position in modern world became in the 20th century the subject of examination for the most famous Catholic theologians. At the same time the fi gure of priest is mostly refl ected in their works through the concept of ‘crisis’. However, the concept of ‘crisis of the priesthood’ was never systematically conceptualized, and its presence in the theological discourse looks like an axiom that needs no evidence. In literature it generally comes to description of the separate crisis phenomena. In most cases the authors note the downsize of priests, priestly identity crisis in modern world, the loss of the meaning of celibacy, the emerging of ‘pastoral’ and secular professions, providing competition to priests, loss of traditional functions of religion in modern society, and consequently the priests are suff ering primarily, as religions representatives. But on closer examination it turns out that these phenomena are not new for the Catholic Church and might have various and even contradictory interpretations. This article analyzes the main symptoms of the crisis described in Catholic literature, and suggests that the crisis of the priesthood is not a given, but some form of understanding the reality. This rhetoric allows to refl ect upon the current situation as a challenge which requires the mobilization of the forces of the church and an adequate theological response that can aff ect social reality.

theology of the priesthood, crisis, the Catholic Church, the philosophy of the crisis, the Second Vatican Council, the church ministry, postmodern society, religion

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Chernyi Aleksei, диакон

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Исследование выполнено при поддержке Фонда развития ПСТГУ в рамках проекта «Священник перед лицом современности» (2016)