Russian «New Theology» in the Late 19th and Early 20th Century: On the Question of the Genesis and Content of the Concept

In this article I consider the genesis and the substantial characteristics of the concept of «New Theology», which has become a commonplace in the Russian theological tradition since the end of the 19th century. Initially this term was applied to lay theologians — particularly, to Khomiakov — but afterward was applied to academic scholars as well, such as metropolitan Antony Khrapovitsky, V.I. Nesmelov, et al.

D.A. Chwolson as an Expert Witness and Student of Abraham Geiger: Three Chapters from a Scholarly Biography

This article is based on unpublished sources from St. Petersburg archives (the Manuscript Department of the Russian National Library, the St. Petersburg Branch of the Archive of the Russian Academy, and the Russian State Historical Archive). It explores the forms and methods of Daniel Chwolson’s (1819–1911) work on academic protection for the Jewish minority. Apart from his well‑known effort to refute blood libel accusations that spanned five decades (1861–1911), Chwolson’s activities on behalf of Jews included less obvious projects and approaches.

Can Religious States and Representations Be Religious and Secular? A Critique of the Psychology of Religion

Since the 1990s, there has been an ongoing discussion in religious studies about the uses of the terms «secular» and «religious». This article applies the methodology of the critical study of religion within the psychology of religion. There are two main strategies to construct a research program in this field: (1) studying how religious senses occur (neurotheology, transpersonal psychology) and (2) studying how religious representations emerge (cognitive religious studies). This paper provides an overview of these two paradigms through the lens of the religious/secular dichotomy.

Whether and How Ecumenism, Anti-Ecumenism, and Conservative Ecumenism Are Politically or Theologically Motivated: A View from the United States

This article discusses the phenomena of ecumenism, anti-ecumenism, and conservative ecumenism. The author sets two goals. The first is to identify the theological foundations of ecumenism and anti-ecumenism, and also to analyze conservative ecumenism in this research perspective. The second is to identify the political component of these phenomena. The author analyzes and criticizes the concept of «ecumenical consciousness» proposed by Andrey Shishkov. He gives his own definition of ecumenism, which includes the hope for the restoration of Christian unity as a fundamental component.

Discussing the Concept of Conservative Ecumenism

This article continues the discussion of the concept of conservative ecumenism proposed by the author in 2017 to describe conservative Christian alliances in defense of traditional values. Debates have mainly revolved around the use of the term «ecumenism» in the case of such alliances. This article proposes what the author calls «ecumenical consciousness» as the minimal criteria for being «ecumenical.» It also considers the question of whether striving for Christian unity is a necessary criterion of ecumenism.

Teaching “The Foundations of Orthodox Culture” in Schools of the Tambov Region: Achievements and Problems

This paper analyzes the conceptual bases for introducing and implementing the course “Foundations of World Religious Cultures and Secular Ethics” in public schools of the Tambov region. It draws upon official data presented by the diocesan administration and the regional department of education. The article also presents the results of independent monitoring of the introduction and teaching of “The Foundations of Orthodox Culture” in the Tambov regional schools that was carried out by the staff of the Center for Religious Studies of Tambov State University.

Teaching Religion to Children in Contemporary Tatarstan: The Case of Islam

This article is devoted to the problem of children’s instruction on Islam in the Republic of Tatarstan. Research is based on fieldwork in several rural districts and six cities carried out in June and July 2017, as well as on the analysis of curricula, textbooks, and publications on religious educational reforms. The study shows that the main factor in how religion is taught in public schools is the multiethnic and multireligious composition of the population (54 and 44 percent of Tatar and Russian populations respectively).

Peter and Fevronia and the Day of Family, Love, and Fidelity: Pronatalism and Unstable Gender Order in Contemporary Russia

This paper investigates the role of the Day of Family, Love, and Fidelity in the deployment of Russian state family policy since 2006. It argues that the holiday is emblematic of a cooperative, rather than synchro- nous, relationship between church and state in the promotion of pronatalism and so-called “traditional family values,” and highlights the ways in which public discourse around the holiday intentionally obscures internal contradictions within the dominant family ideologies of both institutions.

The Perception of Islam in Russia: The Comparative Dimension

Whereas a political market has developed in Western Europe in which negative clichés about Islam and Muslims are in demand, in Russia this market has not appeared. There are two reasons for this: the “autochthonous” nature of Islam in Russia and the specific features of the current political system. Due to these two factors, public articulation of negative attitudes toward Islam and Muslims is hampered and par- ties with an openly Islamophobic agenda are unlikely to emerge. At the same time, Russia is experiencing tensions similar to those in Western European societies.

What Is Happening in the Islamic World? An Attempt at a Conceptualization

This round table addressed the question of research methodologies for those trends now observable in the Islamic world, as well as conceptual approaches for understanding current developments there. Such frameworks as Islamic reformation, a neomodern age, and the search for a political Islamic identity were proposed. Participants did not agree about the relationship between Islamic fundamentalism and modernity. Some of them considered fundamentalism as potentially a modernist movement, and others saw it only as antimodernist and archaic.


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