Suchergebnisse

The article is devoted to the study of the peculiarities of church (calendar) and folk (everyday) names of Orthodox holidays in the Khakass language in the theolinguistic aspect. The research was carried out on the material of publications of the diocesan newspaper "Сын сабланыстығ киртiнiс" ("Orthodox Faith"), as well as calendars and dictionaries of the Khakass language. The topic of the article is relevant due to the insufficient degree of development of the problems of the scientific description of the religious vocabulary of the languages of the indigenous peoples of Siberia, including the Khakass language. The novelty of the work is determined by the fact that it was carried out on the basis of Khakass heortonyms, which had not previously become an object of scientific research. The author found that the Khakass church names of religious holidays are often tracing copies of Russian names, which, in turn, repeat the basic structure of Greek nominations, and a certain cultural specificity is manifested in the folk ones. The author divides the folk heortonyms of the Khakass language into two groups, the first of which refers to the names that arose by transferring the name of the attribute of a certain holiday to the holiday itself, and the second — names that are distorted Russian heortonyms. Answering the question, what is the reason for the presence of folk heortonyms to indicate some holidays and absence for others, the author concludes that their presence is determined either by the features of the celebration of a religious event, or its economic significance. The author concludes that further research is needed on the religious vocabulary of the Khakass language and its fixation in dictionaries

The material of the study was the Church Slavonic texts of the 18–20th
centuries. As a result of an electronic search in digitized versions of these sources,
512 entries were obtained, mainly from liturgical texts, which distinguishes our
material from illustrative examples for this lexeme in a number of other dictionaries.
Lexicographic sources allow us to state that there is no monosemantic correspondence
between the selected meanings of the Church Slavonic word and the Greek equivalents. As a result of the analysis of the studied material, the following meanings were
distinguished for the word зракъ́ : 1) contemplation (process, action according to
the verb зрѣти́ ); 2) look; 3) sight, eye (the ability to see); 4) appearance, face; 5) picture, icon; 6) image (refl ection of objects and phenomena of reality in human mind);
7) essence, nature; 8) vision. Th e meaning (1) naming the process is related to the
verb зрѣти́ in its transitive meaning, as are the meanings (4, 5, 6, 7) naming the
object. Meanings (2) and (3) are associated with the verb зрѣти́ in intransitive
meanings: as the names of the ability to see — sight (3) and its immaterial tool — look
(2). In the fi rst 7 meanings, the word зракъ́ is associated with the verb зрѣти́ , in
the meaning (8) — with the verb зрѣтисѧ ́ . One can define the first three meanings
as 'internal', subjective, associated with the characteristics of the looking subject,
and the rest as 'external', objective, associated with the characteristics of the visible
object. Th e complexity of the semantic structure of the word зракъ́ in the studied
texts is partly due to the presence of polysemantic combinations. In several cases,
an unusual use of the plural forms of this word is noted, accompanying some shades
of its meanings.

The article reveals the peculiarities of the relationship between the Russian system of general education and the Russian Orthodox Church as a signifi cant social institution in a diffi cult period of political and economic transformations for Russia. The factors of the school's appeal to cooperation with the Church are substantiated, the mechanisms of formation and regulatory settlement of contractual relations, public assessment are revealed.

The paper presents a coherent analysis of the famous poem by Alexander Blok «A Girl Was Singing in a Church Choir...» in an extensive historical and cultural context. Much attention is paid to the poetics of color, the colorative «white», which is characterized by semantic tension and brings the reader into the ontological space of the text. In the poem, the image of the girl is associated with white color and light, which shows that the heroine belongs to the higher, heavenly world and is opposed to «everyone» from the temple, which is in darkness. The play of light and shadow acquires a sacred nature and makes it possible to raise the question of the apophatic tradition, the appearance of «evening light» and «unfading light». The image of the heroine is also viewed from the perspective of the teaching on Sophia by Vladimir Solovyov, whose legacy was addressed by the poet. Blok draws parallels with the Russian folklore tradition, analyzing the last stanza, the image of a crying child. The appeal to folklore is fruitful, since Blok was well acquainted with oral folk art, as evidenced by the fact that he was the author of the article «Poetry of Conspiracies and Spells», written in the same period as the object of the current study, the poem «A Girl Was Singing in a Church Choir...». However, the authors of this paper interpret folklore not narrowly, but include in its field rituals, ceremonies, and pre-genre formations. The work is based on a holistic analysis of the artistic text using structural-typological, comparative, and systematic-comprehensive (culturological) research methods. These methods allow highlighting the ontological dimension in the poem, revising the views on the images of the girl and the child that have established in literary studies, avoiding unambiguousness in interpretation.

This article considers Russian Catholicism as a system of views characterized by the need for an independent Church authority, the special role of the Catholic Church in the history of Europe, and the importance of the unity of Churches around the Pope. Given all this, the article analyzes the criteria by which V.S. Solovyov could be included within the representatives of Russian Catholicism, albeit his confessional affiliation to the Catholic Church still remains controversial. The main part of this text is devoted to V.S. Solovyov's relationship with the key issues of Russian Catholicism, i.e. the understanding of church unity, authority, and infallibility; the hierarchy's and laity's participation in the preservation of doctrinal truths; and finally the truth criteria for the decisions taken by the Ecumenical Councils. While these questions have been already raised in the writings of the main ideologist of philocatholicism, P.Y. Chaadayev, this article also demonstrates the way in which they occupy a crucial place in the heritage of the Russian Catholicism's representatives from the last half of the 19th century: i.e. I.S. Gagarin and E.G. Volkonskaya. As a conclusion of this analysis, V.S. Solovyov's views – which he expressed in his 1880s works – on the Church authority and on the special powers of Roman pontifices seem to partially converge with those of the conservative Russian Catholics. However, it is still possible to recognize a number of discrepancies between the two positions. These discrepancies would subsequently lead Solovyov to distance himself from Catholic apologetics to pursue a different approach in the understanding of Church infallibility. In this regard, an examination of Solovyov's triads will be the key to identify the transformation, within his ecclesiological ideas, of the functions of secular and church authorities as well as of the need for an additional link between Christ and the believers.

In the second article of a series devoted to the study of the structure and methods of formation of pseudonyms, which include in their composition Church Slavonic names of Cyrillic letters (based on the Dictionary of Pseudonyms of Russian Writers, Scientists and Public Figures by I.F. Masanov), complex pseudonyms are analyzed. It is established that they may include one or more Church Slavonic names of Cyrillic letters; complex pseudonyms can be motivated by the author's name entirely (all components are the names of Cyrillic letters and correlate with the first name, patronymic and/or surname of the author) or partially (at least one of the components does not correlate with the first name, patronymic and/or surname of the author), or not motivated by the author's name. The analysis of the material shows that in complex pseudonyms motivated by the author'sonym, the names of the letters that form the pseudonym are arranged in the order corresponding to the combination 'author's first name - surname' or 'author's first name - middle name', regardless of whether it corresponds to the order of the letters in the alphabet. It is found that in a number of cases the same authors used motivated simple and complex pseudonyms, correlated with different producing bases. A special group among pseudonyms motivated by the author'sonym are combinations of the Church Slavonic name of the first letter of the surname and the first letter of the first name or full name of the author. It is established that the use of the name of a letter when creating a complex pseudonym is often combined with the language game of the author, who resorts to the transformation of a precedent text (proverb, Church Slavonic cliché, two-word Church Slavonic name of a letter, etc.).

In a series of articles on the material of the Dictionary of Pseudonyms of Russian Writers, Scientists and Public Figuresby I.F. Masanov we consider the structure and methods of formation of pseudonyms, which include in their composition Church Slavonic names of Cyrillic letters. There are simple (single-word) and complex aliases. It is established that the inclusion of letter names in pseudonyms in most cases is motivated by the author's onym (most often the first letter of the name or surname), his other pseudonym or the onym of another author. In the first article of the cycle, an analysis of statistical data is made, indicating that this model had the greatest productivity in the period from the 70s of the 19thcentury to the 10s of the 20thcentury. That was the time when the study of the Church Slavonic alphabet was mandatory in educational institutions of various types, as evidenced by the data of the ABC-books and primers of the pre-revolutionary era. It is pointed out that the importance of the Church Slavonic alphabet for a native speaker of the 19thcentury is also evidenced by the fact that the Church Slavonic names of Cyrillic letters were often used in phraseological units of various types. In the second part of the article, simple pseudonyms are considered: the features of their formation and graphic design are described. Analysis of the material shows that the most commonly used are simple pseudonyms, which are the names of the first letters of the alphabet - Az, Buki, Vedi, Glagol, as well as the letter Fita. It is noted that as pseudonyms, not motivated by the author's onym, the names of only two letters are regularly used - Azand Buki. The features of the functioning of the pseudonyms Fitaand Firth, as well as the pseudonym Yus, are established.

The article describes the declension of nouns in a translated work of the middle of the 17th century, known as the Blau Atlas. This text was translated from Latin in Moscow in the late 50s - early 60s of the 17th century by Kiev scribes led by Epiphanius Slavinetsky and rewritten by Moscow scribes. The translation was carried out after the publication of the Moscow edition of Smotrytsky's grammar and was largely focused on it. The article shows that both the translators themselves and the scribes of the text knew the norms of grammar, used it when working on the text and in most cases sought to strictly observe the prescribed rules. The system of declension of nouns, presented in the Moscow edition of grammar, differs from the grammatical works published in Southwestern Russia, with which the Kiev scribes were familiar. In the translation carried out in Moscow, educated Kiev translators took into account the discrepancies between the works and were guided by Moscow norms; in addition, they introduced their ideas about grammatical variation, built their own declension system. The article will consider paradigms that reflect the orientation towards the Moscow grammar of 1648; further on, it will be demonstrated how the Kievan scribes build their own system of opposing one paradigm to another, striving to eliminate the variability inherent in the grammar. At the end, a significant discrepancy between drafts and final versions is considered, which also reflects a different degree of orientation towards Moscow grammar. The approach of translators to the text, in our opinion, can attribute the text created by them to the scientific register of the Church Slavonic language, formed just in the middle of the 17th century.

В статье рассматривается роль церкви в формировании репродуктивного поведения в древнерусской семье. Историографический анализ проблемы показывает, что до настоящего времени она не получила окончательного разрешения ни в отечественной, ни в зарубежной литературе. Христианство играло значительную роль в поддержании значимости деторождения в древнерусском обществе, провозглашая появление потомства главной целью брака. Эта позиция церкви была близка мирянам, для которых рождение наследника означало возможность передать ему нажитое имущество, социальный статус, власть, обеспечить поминовение души. В средневековом обществе ответственность за отсутствие детей возлагалась на женщину. Бездетность для нее чаще всего означала пострижение в монастырь, иногда насильственное. Принятие бесплодной женой пострига было единственной возможностью для мужчины расторгнуть бездетный союз и получить надежду на отцовство в новом браке. Учитывая важность продления рода, супруги старались любыми способами получить долгожданное потомство. Для решения проблемы чадородия они обращались за помощью не только к христианской церкви, но и к языческим обрядам, вызывая недовольство церкви, выступавшей против любых проявлений язычества. С точки зрения христианства, рождение ребенка – это дар Божий, следовательно, получить его можно только с помощью веры и молитвы. Священники вели ожесточенную борьбу против любых способов недопущения беременности, ее прерывания. Строго наказывались мужья, действия которых создавали угрозу прерывания беременности у их жен. Еще более решительные действия предпринимала церковь в борьбе с убийством новорожденных. Она постоянно ужесточала ответственность матери за это преступление: от строгой епитимии до смертной казни. Автор приходит к выводу, что в древнерусском обществе церковь взяла на себя функцию формирования репродуктивного поведения. Она сводилась, с одной стороны, к поощрению многодетности, борьбе с различными действиями, направленными на предотвращение беременности или избавление от ребенка, а с другой – к противодействию любым пережиткам язычества, даже если они использовались для преодоления проблемы бесплодия.
The article examines the role of the church in the formation of reproductive behavior in the Old Russian family. The historiographical analysis of the problem shows that it has not been solved in either domestic or foreign literature. Christianity played a significant role in maintaining the importance of childbearing in ancient Russian society, proclaiming the appearance of offspring as the main purpose of marriage. This position of the church was close to the laity, for whom the birth of an heir meant the opportunity to pass down the acquired property, social status and power to children, to ensure prayer for the dead. In medieval society, the responsibility for the absence of children was assigned to a woman. Her childlessness was often followed by taking the monastic veil, sometimes forcibly. Taking the veil by his wife was the only opportunity for a man to terminate a childless marriage and get a chance of hope for fatherhood in a new marriage. Given the importance of procreation, married couples tried to have the long-awaited offspring by any means. To solve the problem of childbearing, they turned for help not only to the Christian church but also to pagan rituals, thus causing discontent of the church, which opposed the manifestations of paganism in matters of conception. From the Christian point of view, the birth of a child is a gift from God, and therefore it can be obtained only with the help of faith and prayer. The priests waged a fierce struggle against any means of preventing pregnancy and its termination. The husbands whose actions threatened to terminate their wives' pregnancies were severely punished. Even more decisive actions were taken by the church in the fight against the murder of newborns. It constantly tightened the mother's responsibility for this crime, from strict penance to the death penalty. The author comes to the conclusion that in ancient Russian society the church assumed the function of forming reproductive behavior. It was reduced, on the one hand, to encouraging large families with many children and combating any actions aimed at preventing pregnancy or getting rid of a child and, on the other hand, to countering any vestiges of paganism, even if they were used to overcome the problem of infertility.

The article is devoted to documents concerning the polemical exchange between Vladimir Solovyov and Alexander Kireev on the unification of the Orthodox and Catholic Churches in 1897 as well as the final stage of their relationship on the whole. For the first time, the author reconstructs the exact chronology and sequence of the first set of polemics between the two thinkers after a ten-year break that took place on the pages of several newspapers and journals from May to September 1897 of that year. Some portions of this polemic have never been republished, and some other articles were republished with significant alterations. This introductory article examines the arguments of Solovyov and Kireev, as well as the positions of the respective presses themselves. Novoye Vremya [New Time], Moskovskiye Vedomosti [Moscow Gazette] and Russkoe Obozrenie [Russian Review]. This article provides an assessment of the context in which this dispute broke out, and the appendix provides a list of fifteen historical sources arranged in chronological order. In addition to the open letters between Solovyov and Kireev directed against each other, notes by Nikolay Engelhardt and Boris Shchetinin concerning this dispute are also included. In addition, for the first time, Solovyov's archival letters to Anatoly Alexandrov as well as Kireev's previously unpublished memoirs about Solovyov (from the 1900s) are also presented. With the publication of the articles by the two thinkers, the present author has taken into account all discrepancies and alterations when comparing the original journal and newspaper texts with their subsequent re-printings in the collected works of Solovyov and Kireev.