Two Councils dealt with the birth and rebirth of the Moscow Patriarchate: the general Council of Constantinople of 1593 and the local Council of Moscow in 1917. In the course of the discussions two speakers based their arguments in favor of the Russian Patriarchate on the authority of canons: they were the Patriarch of Alexandria Meletius Pigas and the archimandrite, later bishop and martyr, Hilarion Troitsky. Despite the common recourse to the most ancient and authoritative canonical sources, the (...) perspectives of the two speakers appear different. Meletius Pigas refers to the structure of the universal Church, that is to the number and order of the Patriarchal Sees, and he adapts all the legislation he quotes to this end. On the other hand, Hilarion Troitsky considers exclusively the particular Church and rather sees in those same canons the primary intent of safeguarding the ecclesiastical autonomy of local jurisdictions and, above all, the need for a Primacy in them. (shrink)

This paper presents the principles and techniques of unbiased history teaching practices. Goals of teaching history at schools are also formulated.

The article reviews the book The Holy Mystery of the Church: Introduction to the History and Problems in the Debates on the Onomatodoxy, by Hilarion Alfeyev.

The article reviews the book The Holy Mystery of the Church: Introduction to the History and Problems in the Debates on the Onomatodoxy, by Hilarion Alfeyev.

The article reviews the book The Holy Mystery of the Church: Introduction to the History and Problems in the Debates on the Onomatodoxy, by Hilarion Alfeyev.

The globalization changes that are taking place in the modern world, on the one hand, actualize the desire to erase all sorts of borders, and on the other - the passionate desire to preserve at the same time their ethno-cultural and personal identity, which, of course, implies the elucidation of national and cultural identity. people, the peculiarities of his mentality, which is most clearly expressed in philosophical thought. Strengthening the process of political and cultural self-identification of Ukraine, the awareness of (...) our culture as an organic component of world-wide forms of cultural life, makes it urgent to address its origins, in particular, the spiritual culture of Kievan Rus, where for the first time the issues of self-determination of the people and personality in the context of attaching to Christianity were raised. (shrink)

La lecture des documents modernes (rapports techniques des ingénieurs grecs et français et cartes minières de la Compagnie Française des Mines du Laurium, élaborés lors de la reprise des travaux miniers à Camariza du Laurium au xixe s.) qui décrivent les restes des travaux miniers antiques à Camariza, qu’il s’agisse des terres accumulées en quantités considérables au fur et à mesure de l’extraction (haldes), des plynites rejetées au cours de la concentration ou des scories issues de la fusion, permet de (...) localiser en ce lieu la Maronée antique, ainsi baptisée par analogie avec la Maronée de Thrace. Ils nous livrent même une image étonnamment précise de ces travaux pionniers, réellement gigantesques, très précisément aux puits miniers Hilarion N° 1, Serpieri N° 1, Jean Baptiste N° 1. Les rapports relatifs au puits Jean Baptiste N° 1 mettent particulièrement en exergue l’antique extraction des veines à une profondeur d’à peine 28 m et la présence d’un riche gisement de plomb argentifère à 76 m, sur une longueur de 500 m et une épaisseur de 2 à 8 m, qui est, très probablement, le fameux « contact » repéré en 483 av. J.‑C. (shrink)

Ivan Ogienko, also known as Metropolitan Hilarion, devoted much attention to the role and place of religion in the national life of Ukrainians and their ethnic identity in their scholarly and theological works. Without exaggeration it can be argued that the problem of national unity of the Ukrainian people is one of the key principles of all historiosophical considerations of the famous scholar and theologian. If the purpose of the spiritual life of a Ukrainian, according to his views, is (...) to serve God, then the purpose of state or terrestrial life is the dedicated service to his people. The purpose of heaven and the purpose of the earthly paths, intersecting in the life of a certain group of people through the lives of its individual representatives, give rise to a unique alliance of spiritual unity, the name of which is "people" or "nation." Religion in the process of transforming the anarchist crowd into a spiritually integrated and orderly national integrity serves as the transformer of the imperfect nature of the human soul into perfect. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Neo-Idealist Reception of Kant in the Moscow Psychological SocietyRandall A. Poole*The Moscow Psychological Society, founded in 1885 at Moscow University, was the philosophical center of the revolt against positivism in the Russian Silver Age. By the end of its activity in 1922 it had played the major role in the growth of professional philosophy in Russia. 1 The Society owes its name to its founder, M. M. (...) class='Hi'>Troitsky (1835–99), an empiricist psychologist. Although it sponsored significant psychological research, its greater importance in the history of Russian philosophy began to emerge already in 1888, when Nikolai Ia. Grot (1852–99) took over as director. Grot’s principal colleagues in the affairs of the Society included the major Russian idealist philosophers Vladimir S. Solov’ev (1853–1900), Sergei N. Trubetskoi (1862–1905), and Lev M. Lopatin (1855–1920). In 1889 the Psychological Society began publication of Russia’s first regular, specialized journal in philosophy, Questions of Philosophy and Psychology (Voprosy Filosofii i Psikhologii). Grot characterized the journal’s prevailing direction as idealist or, “in respect to method, metaphysical.” 2While the cultural revival of the Silver Age mounted a broad-based revolt against positivism, neo-idealist philosophy in the Psychological Society was distinctive in the theoretical depth of its critique. Positivism was remarkably pervasive [End Page 319] in Russia from the middle of the nineteenth century. The main characteristics of this positivist Weltanschauung were reductionism, which dismissed as a meaningless proposition (neither analytic nor empirical) the possibility of being beyond the positively-given data of sense experience, i.e., phenomena in space and time; scientism, the claim, consistent with the positivist reduction of being to natural phenomena, that the methodology of the natural sciences covered eve-rything; and utopianism, the hope that the application of natural scientific methods to man and society would make human existence as regular and well-ordered as nature. 3 The defining trait was reductionism or, in other words, naturalism or atheism: the reduction of being to nature. In ethics, epistemology, ontology, and social philosophy neo-idealism emerged as a response to these characteristics. Its development by philosophers in the Psychological Society, apart from comprising a basic chapter in the history of Russian thought, informs the European-wide revolt against positivism characteristic of fin-de-siècle culture.According to scientistic positivism, philosophy had no distinctive methodology and thus no legitimate right to exist as its own type of scientific (nauchnyi or wissenschaftlich) discipline. Empirical sciences were the only sciences; philosophy could at best serve as a field that systematized empirical research. Against these claims Russian neo-idealists sought to advance the autonomy of philosophy by showing that the positivist measure of reality was far from exhaustive and that what it did not exhaust comprised the domain of philosophy. This domain was human consciousness itself, to the extent it could be shown to be irreducible to empirical experience (the positivist sphere). Neo-idealism thus took shape as a type of philosophy of consciousness. In the inaugural issue of Questions of Philosophy and Psychology S. N. Trubetskoi published the first installment of a large essay bearing the title, “On the Nature of Human Consciousness.” “The question of the nature of consciousness is the principal question of philosophy, not only of psychology,” Trubetskoi wrote, “for in consciousness we know everything that we know.” 4 Trubetskoi and his colleagues in the Psychological Society were convinced that philosophy had to develop through specification of its own internal standards and through autonomization from the spurious criteria positivism applied externally to it. Their goal was to match, in theoretical rigor, the professionalism associated with the natural sciences by making philosophy “scientific,” but on idealist, not empirical grounds. [End Page 320]The Kantian Critique of PositivismIn their defense of the self against positivist reductionism and naturalism, neo-idealists of the Psychological Society were deeply indebted to Kant, in both epistemology and moral philosophy. This claim revises the traditional view that Russian philosophy developed without significant assistance from Kant. 5In two ways Kant’s Critique of Pure Reason defends the minimal idealist claim that not everything intellectual can be reduced to the natural (sensible or psychological), that consciousness cannot... (shrink)

In printed editions and reports at scientific conferences there is sometimes a discussion about the legitimacy of the use of the term "Ukrainian Orthodoxy". It is said, in particular, that the term "Ukrainian Church" should be used, and not "Ukrainian Orthodoxy", because the former is allegedly used by Metropolitan Hilarion and the latter is not. Some consider the use of the term "Ukrainian Orthodoxy" as another manifestation of "Ukrainian nationalism", because, see, Orthodoxy is a universal phenomenon and cannot be (...) stretched "across national apartments". There were also warnings that in the Eastern Slavic territories there was no "proper Ukrainian Orthodoxy" there, but there was "Orthodoxy Russkoe". agree with Arsen Rychinsky's opinion that every nation has its own separate path to God, and only in this way will he find happiness and justification that, by adopting "even one and the same religion, each nation finds in it something most relevant, closest ". (shrink)

Ukrainian religious studies have their roots in the Kievan Rus era. First of all, The Tale of the Times, which describes the process of introducing Christianity in Ukraine-Russia, reveals the historical, psychological and ideological basis for Vladimir the Great's choice of faith for his people. Adoption of Christianity is a major worldview revolution in the spiritual life of Ukraine, which has included it in the context of world civilization. From a princely time, many religious thinkers have become a universal way (...) of seeing, understanding and appreciating the world for many Ukrainian thinkers. The main purpose of their works is not the desire to create a certain holistic system of theological knowledge, but the desire to convey their personal religious -istic perception of the divine nature, harmony, beauty and perfection of God-created world. These are the "Teachings of Vladimir Monomakh", "The Word of Law and Grace" by Hilarion of Kiev, "The Life of Theodosius Pechersky" and even "The Word of Igor's Hike". (shrink)

Restoration of religious life, the formation of an autocephalous Orthodox church in the occupied German troops, Ukraine faced a number of foreign-policy and domestic problems. First of all, it is about the approach of different personalities and groups of Orthodox hierarchs to their solution. At that time, there were two irreconcilable, antagonistic concepts - Metropolitan of Warsaw Dionysius and Archbishop of Kholmsky and Podlyassky Hilarion. It should be noted at the outset that both these hierarchs were in Poland, which (...) was declared by the General Governorate of Hitler and actually bordered by the Germans occupied by Ukrainian lands, most of which were included in the "Reichscommissariat Ukraine". It was in these occupational administrative formations, under the direct guidance of Hitler and his close circle, that the whole range of Ukrainian problems - political, economic, national, cultural, and church - was solved. Ukrainian Orthodox circles and their leaders have long hoped for the invaders' good will to solve Ukrainian problems and, for the most part, tried to act on the basis of their own concepts of governance of church life. All of them, as time showed, were, to a greater or lesser extent, peculiar "ideas - fixed", since they contradicted the principled vision of the solution of the church issue in Ukraine by the German invaders. (shrink)