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A new Ash'ari awakening in Egypt and across the Islamic world may reshape the relationship between religion and politics.

A comparative analysis of the philosophical foundations of the teachings on love by Maximus the Confessor and Vladimir Solovyov is presented utilizing the principles of source analysis, comparative philosophical study, and the historico-genetic method. The case is made for the relevance of this research topic, due to the lack of special studies on the reception of Maximus the Confessor's doctrine of the love in the works of Vladimir Solovyov. An analysis is given of the extent to which V.V. Vysheslavtseva, K.V. Mochulsky, G.V. Florovsky, A.F. Loseva, S.S. Averintseva, V.M. Lurie, I.B. Benevich, A.I. Sidorova knew of the the problem. The focus is also on the works of foreign authors – H.U. von Balthazar, M.-J. Guillau, D.D. Kornblatt, R.F. Gustafson, E.V. Borisova, J.-K. Larcher, Ts. Angelova, J. Sutton, J. Krasicki, O. Smith – which show a genetic affinity between the teachings of Maximus the Confessor and Vladimir Solovyov. This article also takes up the main sources that reveal the content of the concepts of love in Maximus the Confessor and Vladimir Solovyov. Also taken up here is the extent of the Russian philosopher's acquaintance with the works and heritage of St. Maximus and Solovyov's assessment of his place and role in the patristic heritage. We find the focus of attention of modern scholars to be on the epistemological and ethical aspects of love as found in the works of the Byzantine thinker. This article also notes the particular importance of studying the ontological foundations of the concepts of love that are found in Maximus the Confessor and Vladimir Solovyov.

Inspiriran radom Erica Santnera (1996, 2011) o političkoj teologiji i kraljeva dva tijela, u ovom radu propitujem političku teologiju filma, tj. kako drugo tijelo kralja, tijelo njegove moći, migrira u novo tijelo, tijelo naroda, te sablasno, u raznim tragovima, prati filmski način proizvodnje koji je obilježio dvadeseto stoljeće. U radu dovodim u imaginarnu vezu dva lika (jedan stvarni, drugi fiktivni) koji na određeni način utjelovljuju to migriranje: (1) sudca Daniela Paula Schrebera (čiji je autobiografski zapis mentalne bolesti, od trenutka kada je objavljen 1903., okupirao pažnju ne samo psihijatara i psihoanalitičara nego i raznih teoretičara), i (2) doktora Caligarija, hipnotizera u filmu Kabinet doktora Caligarija (red. Robert Wiene, 1920.), jednog od najpoznatijih junaka njemačkog ekspresionističkog filma, kako bih analizirao kako njihovi slučajevi utjelovljuju »sublimno rojalističko meso« u nacionalnim fantazmagorijama dvadesetoga stoljeća (koje se sve više vraćaju i u naše vrijeme u doba rastućeg populizma i brojnih teorija zavjere). ; Inspired by the work of Eric Santner (1996, 2011) on political theology and the king's two bodies, in this paper, I question the political theology of film. I analyze how the carnal dimension of sovereignty (or king's second body, the body of his power), migrates into a new body, the body of the people, and in various traces appears in the filmic mode of production that marked the twentieth century. I analyse or instead bring into imaginary connection two characters (one real, the other fictional) who in a way embody this migration: (1) Judge Daniel Paul Schreber (whose autobiographical record of mental illness, from the moment it was published (in 1903), occupied the attention not only of psychiatrists and psychoanalysts but also of various theorists) and (2) Dr. Caligari, a hypnotist in the film The Office of Dr. Caligari (dir. Robert Wiene, 1920), one of the most famous characters of German expressionist film.

Introduction. Socio-political disciplines are an important component of the Humanities of the Soviet period of Russian history. Scientific communism, introduced as a compulsory subject in all Higher education institutions of the USSR in the last 30 years of the state's existence, was considered as the final expression of all the theoretical propositions of Marxism-Leninism. The article attempts to consider Scientific communism as a speculative speculative construction that, on the one hand, reproduces the terminological, logical, semantic and operational regulations of classical philosophical systems, and on the other hand, is a privileged mechanism of discursive production. As a typical example of how and through what tools the doctrine is legitimized, the texts of the work of A. K. Belykh, who for almost 30 years headed the Department of the theory of scientific communism at the faculty of philosophy of LSU (now SPBU).Methodology and sources. Methodologically, the work is based on a philosophical analysis of texts representative of the epoch (D. de Tracy, grammar of Port Royal, Soviet Russian philosophers who worked in the Marxist-Leninist tradition, monographs by A. K. Belykh), included in the approved canonical corpus of Marxism-Leninism.Results and discussion. Scientific communism, now virtually removed from historical memory, was an interesting example of how social thought evolved during the Soviet period of Russian history. The corpus of socio-political disciplines, which included Marxist-Leninist philosophy (dialectical materialism and historical materialism), political economy, history of the Communist party of the Soviet Union, and scientific communism, was a single complex of speculative doctrine. All these disciplines, positioned as scientific knowledge, can be fully evaluated only in the context of the main trends in the development of social and philosophical knowledge of the New time, set by the Enlightenment era. Symbolic points of reference here can be considered projects of "universal grammar" (Port Royal) and "ideology" (Destute de Tracy).Conclusion. Scientific communism is not an accidental, but characteristic of Russian thought, intellectual construct. Collective, i. e. a large number of people are involved in its implementation, which means it can be considered as a well-formed direction of social thought. Among the historical analogs that use the same strategic and tactical Arsenal of means of expression and discursive fixation, it can be compared and likened to the wellknown speculative constructs of a theological nature: high scholasticism. ; Введение. Общественно-политические дисциплины – важная составляющая гуманитарного знания советского периода российской истории. Научный коммунизм, введенный в качестве обязательного предмета во всех вузах СССР в последние 30 лет существования государства, рассматривался как завершающее выражение всех теоретических положений марксизма-ленинизма. В статье предпринята попытка рассмотреть научный коммунизм как умозрительную спекулятивную конструкцию, которая, с одной стороны, воспроизводит терминологические, логические, смысловые и операционные регламенты классических философских систем, с другой – является привилегированным механизмом дискурсивного производства. В качестве характерного примера того, как и посредством какого инструментария легитимируется доктрина, приводятся тексты работ А. К. Белыха, на протяжении почти 30 лет возглавлявшего кафедру теории научного коммунизма на философском факультете ЛГУ (ныне – СПбГУ).Методология и источники. Методологически работа базируется на философском анализе репрезентативных для эпохи текстов (Д. де Траси, «Грамматика Пор-Рояля», работы советских российских философов в русле марксистко-ленинской традиции, монографии А. К. Белыха), включенных в утвержденный канонический корпус марксизма-ленинизма.Результаты и обсуждение. Научный коммунизм, сегодня практически изъятый из исторической памяти, являлся интереснейшим примером того, как происходила эволюция общественной мысли в советский период российской истории. Корпус общественно-политических дисциплин, в который входили марксистско-ленинская философия (диалектический и исторический материализм), политическая экономия, история КПСС и научный коммунизм, являлись единым комплексом умозрительной спекулятивной доктрины. В полной мере все эти дисциплины, позиционируемые в качестве научного знания, могут быть оценены лишь в контексте магистральных тенденций развития социально-философского знания Нового времени, заданных эпохой Просвещения. Символическими точками отсчета здесь могут считаться проекты «универсальной грамматики» (Пор-Рояль) и «идеологии» (Дестют де Траси).Заключение. Научный коммунизм – неслучайный, но характерный для отечественной мысли, интеллектуальный конструкт. Коллективный, т. е. в его реализации задействовано большое количество людей, а значит, его можно рассматривать как сформировавшееся направление общественной мысли. Среди исторических аналогов, использующих тот же самый стратегически-тактический арсенал средств выражения и дискурсивной фиксации, его можно и сравнить, и уподобить с известными спекулятивными конструктами теологического характера: высокой схоластикой.

Article propose the possibility of renewal of philosophy as a worldview direction. The protestant principle concept of prominent thinker of the twentieth century Paul Tillich can help at this point. The essence of the Protestant principle - to transcend religious and confessional images, any private historical forms, every implementations, and no identify with these images, forms and implementations. Protestant principle - step over, stepping over all immanent, not reject it, but meaning as its transcendence. Protestant principle is not associated with a particular era, and eternal as the criterion of all time, Protestantism may end, but the principle should not disappear, because it is identical to the Christian principle. The principle is not the sphere of religion. It is important for philosophy and for understanding of its essence characteristics. The principle making (or returns) the spirit of idealism to the philosophy. This idealism teaches correctly recognize an ideal and not replace for quasi-ideals. Tillich injects «air of theology» into the philosophy, returns its idealism, the value of Absolute, God, Ideal, shows the relative value only as a relative - in technology, things, parties, leaders and politicians. He removes the contradiction between non-denominational search for truth in philosophy and theology. Philosophy as a struggle fought in the name of human nature and infinity against human finiteness in all its forms, including mortality. ; Автор анализирует сущность «протестантского принципа», сформулированного П. Тиллихом, которая, по его мнению, заключается в трансцендировании религиозных и конфессиональных образов и их исторических форм вне идентификации с ними. «Перешагивание», «переступание» через все имманентное в процессе его транцендирования, предполагаемое создателем «Систематической теологии», по мнению исследователя, необычайно важно для философии, для понимания сущностных характеристик последней. По мнению автора статьи, этот принцип вносит (точнее, возвращает) в философию дух идеализма, который способствует правильному определению идеалов и ценностей, ориентации на идеализм и значения Абсолюта, Бога, деала в их отношении к феномену относительного – технике, материальным благам, партиям, вождям и политике. Он снимает противоречие между внеконфессиональным поиском истины философией и теологией. ; Автор аналізує сутність "протестантського принципу", сформульованого П. Тілліхом, яка, на його думку, полягає в трансцендентуванні релігійних і конфесійних образів і їх історичних форм поза ідентифікацією з ними. "Переступання" через усе іманентне в процесі його трансцендентування, передбачуване творцем "Систематичної теології", на думку дослідника, надзвичайно важливе для філософії, для розуміння сутнісних характеристик останньої. На думку автора статті, цей принцип вносить (точніше, повертає) у філософію дух ідеалізму, який сприяє правильному визначенню ідеалів і цінностей, орієнтації на ідеалізм і значення Абсолюту, Бога, Ідеалу в їх відношенні до феномену відносного - техніки, матеріальних благ, партій, вождів і політики. Він знімає протиріччя між позаконфесійним пошуком істини філософією і теологією.

Papinske poruke mira već imaju svoju polustoljetnu tradiciju. Sve ovore o ugrozi mira među ljudima i narodima, njihovim vanjskim i duhovnim uzrocima, sve predlažu neka rješenja, svaka poziva na poštivanje temeljnih ljudskih prava, na nenasilni put rješavanja svih konflikata, na pravednije društvene odnose i sl. Za razliku od mnogih sličnih svjetskih poruka i poziva, konvencija i dogovora, njihova posebnost leži u teološko-antropološkom pristupu. Autor na primjeru 23 od 51 papinske poruke od 1996. godine istražuje transcendentnu i antropološku gramatiku mira i kulturu dijaloga koje pape u svojim porukama mira neumorno ističu, a svijet stalno zaobilazi. Papinske poruke ukazuju da je transcendentni mir temelj i polazište antropološkom miru. Mir je kao realna mogućnost Božji dar čovjeku, kojemu globalno tržište donosi više nemira, negoli mira, pa je čovjek neprestano pozvan raditi oko mira. Bog je transcendentni izvor mira, a čovjek je antropološko srce mira. Da bi se izgradilo istinsko drvo mira u svijetu, valja nužno mijenjati sliku o čovjeku i sliku o Bogu. Pape stalno upozoravaju da se mir kao opće dobro čovječanstva ne može ostvariti samo pozitivnim zakonima i kojekakvim konvencijama. Stoga zaključuju da moralni i teološki aspekti trebaju prožeti i oploditi one pravne norme i forme, da ljubav treba prožeti istinu i pravdu, a da pravda u pravednosti treba biti povezana ljubavlju. Tako oni grade most između transcendentne i antropološke razine, između mira i ljudskih prava, između ljudskih prava i pravednosti, između pravednosti i praštanja, između praštanja i pomirenja, između pomirenja i mira. Put dijaloga preko praštanja i pomirenja put je do pravoga mira koji se temelji na istini, pravednosti, ljubavi i slobodi. Dakle, kulturu rata i nasilja treba zamijeniti kulturom mira, a ostvarivati kulturom dijaloga i dijalogom kultura i religija. ; Papal messages of peace have already had a half-century tradition. Everybody speaks of threat to peace among people and nations, their external and spiritual causes; everybody proposes some solutions, calls for respecting the basic human rights, for a non-violent way of solving all the conflicts, for just human relationships, and the like. Unlike many similar world messages and calls, conventions and agreements, the specifics of papal messages lie in their theological-anthropological approach. Using the example of 23 of the 51 papal messages from the year 1996, the author investigates the transcendental and anthropological grammar of peace and culture of dialogue that popes tirelessly point out in their messages of peace, but the world constantly avoids them. Papal messages indicate that transcendental peace is the foundation and starting point for anthropological peace. Peace is, as a real possibility, God's gift to man. The global market brings a man more restlessness than peace, and that is why man is called to constantly strive for peace. God is the transcendent source of peace and man is the anthropological heart of peace. To build a genuine tree of peace in the world, it is necessary to change the image of man and the image of God. Popes constantly keep warning that peace as the common good of mankind cannot be achieved only through positive laws and all sorts of conventions. Therefore, they conclude that moral and theological aspects need to pervade and impregnate legal norms and forms, love must permeate truth and justice and justice in righteousness should be related to love. Thus, they build a bridge between the transcendent and anthropological level, between peace and human rights, between human rights and justice, between justice and forgiveness, between forgiveness and reconciliation, between reconciliation and peace. The path of dialogue, through forgiveness and reconciliation, is the path to true peace based on truth, justice, love and freedom. Thus, the culture of war and violence needs to be replaced by a culture of peace, which should be achieved through a culture of dialogue and through a dialogue between cultures and religions.

Annotation: In the submitted article the features of the concept of the Kingdom of God are considered, as it is expressed in the works of one of the leading theologians of the 20th century, Jurgen Moltmann. The categories of "new" and "coming" are indicated and analyzed as key components (attributes) of the concept, clarifying the process of integrating the Kingdom into the world. The idea of two aeons (centuries), coming and passing, is revealed, the interaction of which creates the apocalypticeschatological antagonism of the Kingdom in the present. The idea of "freedom" as the quintessence of the Kingdom is disclosed, which helps to understand the principles and nature of God's government better. In the context of the polemic with Gnosticism, the ecumenical scales of the Kingdom are described, including the entire totality of the transfigured being. Studying the concept, the author comes to the conclusion that it is relevant for a (post)secular society, open to new influences and transformations, which exactly bears the coming Kingdom. At the end of the article, we examine the relevance of Moltman's theological ideas in relation to the coronavirus. ; В представленной статье рассматриваются особенности концепта Царства Бога, как он выражен в работах одного из ведущих теологов XX века Юргена Мольтмана. Указываются и анализируютсякатегории "нового" и "грядущего", как ключевые составляющие (атрибуты) концепта, проясняющие процесс интеграции Царства в мир. Выявлена идея двух эонов (веков), грядущего и преходящего,взаимодействие которых создает апокалиптически-эсхатологический антагонизм Царства в настоящем. Раскрыта идея "свободы" как квинтэссенции Царства, что помогает лучше понимать принципы и характер Божьего правления. В контексте полемики с гностицизмом описаны вселенские масштабы Царства, включающего всю совокупность преображенного бытия. Исследуя концепт, автор приходит к выводу о егорелевантности для (пост)секулярного общества, открытого новым влияниям и преобразованиям, что как раз и несет в себе грядущее Царство. В конце статьи рассматривается релевантность теологических идей Мольтмана в связи с коронавирусом

Annotation: In the submitted article the features of the concept of the Kingdom of God are considered, as it is expressed in the works of one of the leading theologians of the 20th century, Jurgen Moltmann. The categories of "new" and "coming" are indicated and analyzed as key components (attributes) of the concept, clarifying the process of integrating the Kingdom into the world. The idea of two aeons (centuries), coming and passing, is revealed, the interaction of which creates the apocalypticeschatological antagonism of the Kingdom in the present. The idea of "freedom" as the quintessence of the Kingdom is disclosed, which helps to understand the principles and nature of God's government better. In the context of the polemic with Gnosticism, the ecumenical scales of the Kingdom are described, including the entire totality of the transfigured being. Studying the concept, the author comes to the conclusion that it is relevant for a (post)secular society, open to new influences and transformations, which exactly bears the coming Kingdom. At the end of the article, we examine the relevance of Moltman's theological ideas in relation to the coronavirus. ; В представленной статье рассматриваются особенности концепта Царства Бога, как он выражен в работах одного из ведущих теологов XX века Юргена Мольтмана. Указываются и анализируютсякатегории "нового" и "грядущего", как ключевые составляющие (атрибуты) концепта, проясняющие процесс интеграции Царства в мир. Выявлена идея двух эонов (веков), грядущего и преходящего,взаимодействие которых создает апокалиптически-эсхатологический антагонизм Царства в настоящем. Раскрыта идея "свободы" как квинтэссенции Царства, что помогает лучше понимать принципы и характер Божьего правления. В контексте полемики с гностицизмом описаны вселенские масштабы Царства, включающего всю совокупность преображенного бытия. Исследуя концепт, автор приходит к выводу о егорелевантности для (пост)секулярного общества, открытого новым влияниям и преобразованиям, что как раз и несет в себе грядущее Царство. В конце статьи рассматривается релевантность теологических идей Мольтмана в связи с коронавирусом

The critical function of the Church & theology throws some light on the general nature & place of criticism in human relations, & particularly on the role of opposition in politics. From the standpoint of the Church & theology the role of opposition is not untoward in itself, it is a positive component of political life in democracy. The article lists a number of major civilizational problems that require the useful & necessary criticism by the Church & theology. It is also the opposition's duty to use their political clout to make key political protagonists pay due attention to the Church & theology & in this way enable them to fulfill their positive social role. The opposition's activities should be founded on truth, justice, & the exclusion of hatred & even love (utopia?). Adapted from the source document.

This article presents a discussion of the essence of moral, political theology, one which is specifically related to the political life and the public attitude with which Croatia would like to enter the European Union and make itself more present in the world. It is a theology which strives to actively contribute to the process of the humanisation of society. Theology, as an attitude of critical reasoning, plays a fundamental role in the process of the liberation of man and the strengthening of the Christian community by helping to liberate them from all types of fetishes and idolatry. At the same time, it helps avoid the kind of fatal narcissism which impoverishes human relationships. Understood in this way, every kind of theology, and especially political theology, has a permanent and necessary role to play in the process of liberation from all forms of religious alienation. This alienation is generally something which the ecclesiastical institutions themselves produce when they obstruct or hinder the Word of God being approached in an authentic way. Adapted from the source document.

The author designates the Croatian thinker Juraj Krizanic as a philosopher of politics, i.e. a modern political theorist who, on the one hand, founds his postulates on traditional theological thought, and, on the other, takes into account the postulates of modern political theory. As a theologian, Krizanic bases his conception of history and theology on the providentialism of St. Aurelius Augustine, and his political theory on the acceptance of a part of the thought of his contemporary Thomas Hobbes. The theoretical position -- political theology, positions him precisely between the political-theological postulates of Augustine and the political-theoretical hypotheses of Hobbes. In agreement with Augustine, Kriznic concludes that the political community (state) has its foundation in God and the values comprised in him, which is especially manifest in Providence and royal worship as basis of the internal structure of the state. But, in agreement with Hobbes, Krizanic understands that the mission of the state decreed by Providence operates within the earthly state and the secular political frameworks, and that, on the other hand, the king instituted by the will of God has his foundation also in the political body (the people), and this ranks Krizanic among the modern political theorists. Adapted from the source document.