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Áîãîñëîâñêèå ðàçìûøëåíèÿ #6

ドキュメント内 katalog.p65 (ページ 43-46)

Ïàâåë, Çàêîí, áëàãîäàòü è … «äåøåâàÿ áëàãîäàòü»:

Èññëåäîâàíèå Ïîñëàíèÿ Ðèìëÿíàì íà ïðåäìåò îáâèíåíèé, ñâÿçàííûõ ñ àíòèíîìèçìîì, â àäðåñ àïîñòîëà Ïàâëà

Âëàäèìèð Ëåáåäåâ

 ñâîåì ñëóæåíèè Ïàâåë ñòîëêíóëñÿ ñ êðèòèêîé àâòîðèòåòíûõ íà òîò äåíü ëþäåé, êîòîðûå ìîãëè îáâèíÿòü åãî â çëîóïîòðåáëåíèè Áîæüåé áëàãîäàòè. Äàííîå ýññå ñîäåðæèò îáçîð èñòîðè÷åñêèõ ïîäõîäîâ ê Ïàâëó è åãî óáåæäåíèÿì êàñàòåëüíî çàêîíà, áëàãîäàòè, ïîëîæåíèÿ ÿçû÷íèêîâ è èóäååâ ïåðåä Áîãîì, à çàòåì ðàññìàòðèâàåò âûñêàçûâàíèÿ àïîñòîëà â îòâåò íà ïðåäïîëàãàåìûå îáâèíåíèÿ â åãî àäðåñ.

Èññëåäóþòñÿ òåêñòû Ïîñëàíèÿ ê ðèìëÿíàì, êîòîðûå îòðàæàþò õàðàêòåð îáâèíåíèé, è çàòåì òå, êîòîðûå ñîäåðæàò èçëîæåíèå êîíöåïöèé, ïðîÿñíÿþùèõ ïîëîæåíèå äåë è îïðîâåðãàþùèõ îáâèíåíèÿ. Ê ýòèì êîíöåïöèÿì îòíîñÿòñÿ çàêîí, áëàãîäàòü, ïðàâåäíîñòü è íîâèçíà æèçíè.

Paul, the Law, Grace and … ‘Cheap Grace’?

Vladimir Lebedev

In his ministry Paul had to deal with the critique from authoritative religious people, who sought to accuse the apostle in abusing God’s grace. This paper reviews the historical approaches to Paul and his convictions about the Law, grace, and about the state of Gentiles and Jews before God. Than proposed is Paul’s teaching that has to do with the presumed charges. Studied are the texts from Romans which reflect the character of the charges, and than those containing expositions of the concepts that clarify the juncture of things and deflect the accusations. These concepts are Law, grace and righteousness and newness of life.

Àïîôàòèçì è êàòàôàòèçì â ïðîòåñòàíòèçìå Êîíñòàíòèí Ïðîõîðîâ

Àâòîð â ñâîåé ðàáîòå ïîê àçûâàåò ñóùåñòâåííûå ïðåèìóùåñòâà àïîôàòè÷åñêîãî ìåòîäà áîãîïîçíàíèÿ íàä êàòàôàòè÷åñêèì â õðèñòèàíñêîì áîãîñëîâèè. Ïðîòåñòàíòèçì,

÷àñòî (è íåðåäêî çàñëóæåííî) îáâèíÿåìûé â èçëèøíåì ðàöèîíàëèçìå, ïî ñóòè, îñòàëñÿ ðàâíîäóøåí ê äàííîé ïðîáëåìàòèêå. Íàñòîÿùåå íåáîëüøîå èññëåäîâàíèå ïðèçâàíî ïîêàçàòü, ÷òî ïðîòåñòàíòû èìåþò äàæå áîëüøå îñíîâàíèé (â ñðàâíåíèè ñ ê àòîëèê àìè è ïðàâîñëàâíûìè) âêëþ÷àòü àïîôàòèçì â ñâîþ îáùóþ ãíîñåîëîãè÷åñêóþ êîíöåïöèþ.

Íàìåðåííî – â âîïðîñàõ âåðû – ëèøèâ ñåáÿ îïîðû íà ìàòåðèàëüíîå íà÷àëî, ïîñëåäîâàòåëè Ðåôîðìàöèè, â ñâî¸ì áîëüøèíñòâå, ïîêëîíÿþòñÿ Áîãó íåâèäèìîì ó è íåèçîáðàçèìîìó. Êðîìå òîãî, â ñòàòüå óäåëÿåòñÿ îñîáîå âíèìàíèå àïîôàòè÷åñêîìó ïîäõîäó ê Âå÷åðå Ãîñïîäíåé;

îòå÷åñòâåííûì áàïòèñòàì ïðåäëàãàåòñÿ çàíîâî ïåðåîñìûñëèòü ýòî ñâÿùåííîäåéñòâèå è îòêðûòî èìåíîâàòü åãî òàèíñòâîì.

Apophatism and cataphatism in Protestantism Constantine Prokhorov

The author of the paper shows the decisive superiority of the apophatic way of learning God over the cataphatic’s in Christian theology. Protestantism frequently (and often deservedly) accused of excessive rationalism, as a matter of fact, has remained indifferent to this problematics. The given small research is called to show that Protestants have even more grounds (in comparison with Roman-Catholics and the Orthodox) to include apophatism in their common epistemological concept. Intentionally – in issues of faith – having deprived themselves of a support on the material beginning, most followers of Reformation worship the God invisible

who cannot be portrayed. Additionally, the author of the paper puts a special emphasis on the apophatic approach to the Lord’s Supper, suggesting to Russian Baptists to digest this hierurgy again and openly style it sacrament.

Çàïàä âèçàâè Âîñòîê è ïîñëåäñòâèÿ äëÿ ðóññêîãî õðèñòèàíñòâà

Âèòàëèé Ïåòðåíêî

Àâòîð ðàññìàòðèâàåò èñòîðè÷åñêèé îïûò îáùåíèÿ ìåæäó Çàïàäîì è Âîñòîêîì íà îñíîâå ðàçâèòèÿ ïðåäñòàâëåíèé î åêëåçèîëîãè÷åñêîé âëàñòè â Ðèìñêî-Êàòîëè÷åñêîé Öåðêâè ñ åêëåçèîëîãè÷åñêèì öåíòðîì â Ðèìå è â Âîñòî÷íîé Öåðêâè ñ å¸ öåíòðîì â Êîíñòàíòèíîïîëå. Ãëàâíîå âíèìàíèå ïîñâÿùåíî ðàçâèòèþ ïàïñòâà íà Çàïàäå, åãî êîíôëèêòàì ñ åêëåçèîëîãè÷åñêèìè è èìïåðñêèìè ñòðóêòóðàìè Âîñòîêà, îòíîøåíèÿì ìåæäó ýòèìè äâóìÿ Öåðêâÿìè è ïîñëåäñòâèÿì ýòîé áîðüáû äëÿ ðóññêîãî õðèñòèàíñòâà. Ýòîò êðàòêèé èñòîðè÷åñêèé àíàëèç ñäåëàí ñ öåëüþ ïðîÿñíåíèÿ ïîëîæåíèÿ åâàíãåëüñêèõ õðèñòèàí áûâøåãî Ñîâåòñê îãî Ñîþçà èäåíòè÷íîñòü êîòîðûõ íàõîäèòñÿ ïîñðåäè Çàïàäà è Âîñòîêà.

Àâòîð íàäååòñÿ ýòîé ïóáëèêàöèåé ïîäâåñòè ÷èòàòåëÿ ê ðàçìûøëåíèþ íàä ñîáñòâåííîé ïðèíàäëåæíîñòüþ è èäåíòè÷íîñòüþ â áîëåå øèðîêîì êîíòåêñòå èñòîðè÷åñêîãî õðèñòèàíñòâà.

West versus East and the consequences for Russian Christianity

Vitalij Petrenko

The author is considering the historical relationship between East and West on the basis of the development of understanding of ecclesiastical authority in the Roman-Catholic Church with its ecclesiological centre in Rome and in the Eastern Church with its centre in Constantinople. The main attention in this paper will be devoted to the development of the papacy in the West, its conflicts with the ecclesiastical and imperial structures of the East, the relationship between the two Churches and the consequences of this struggle for Russian Christianity. The author draws some historical implications out of this analysis for Russian evangelicals in order to draw their attention towards their our own sense of

‘belonging’ in the context of wider, historical Christianity.

Íîâûå ìåõè äëÿ ìîëîäîãî âèíà:

Î ñòðóêòóðå ïåðâûõ ðóññêèõ áàïòèñòñêèõ îáùèí íà Þãå Ðîññèè

Èîõàííåñ Äèê

Ñòàòüÿ ïîñâÿùåíà ñòðóêòóðå ðóññêèõ áàïòèñòñêèõ îáùèí â ïåðèîä èõ âîçíèêíîâåíèÿ.  ïåðâîé ÷àñòè èññëåäóþòñÿ ïèåòèñòñêèå êîðíè ëè÷íîé âåðû ïåðâûõ øòóíäèñòîâ. Èõ íîâàÿ âåðà, îñíîâûâàÿñü íà ðàöèîíàëüíîé èíòåðïðåòàöèè Ïèñàíèÿ, ïîðîäèëà íîâûé âèä äóõîâíîãî îïûòà. Ïåðåæèâàíèå âåðû, â ñâîþ î÷åðåäü, ïðèâåëî ê âîçíèêíîâåíèþ îáùåíèÿ âåðû íîâîãî âèäà. Ñëåäóåò îòìåòèòü, ÷òî îáû÷íàÿ ïðàêòèêà ïèåòèñòñêîãî îáùåíèÿ ïðåäóñìàòðèâàåò îïðåäåëåííóþ îñíîâó, êîòîðîé ñëóæèëè ñóùåñòâóþùèå ïðîòåñòàíòñêèå öåðêâè. Ê ñîæàëåíèþ, Ðóññêàÿ Ïðàâîñëàâíàÿ Öåðêîâü íå ñìîãëà îöåíèòü çíà÷åíèÿ íîâîãî äâèæåíèÿ, è îòâåðãëà åãî. ×òîáû âûæèòü, îíî íóæäàëîñü â ñòàáèëüíîé öåðêîâíîé ñòðóêòóðå. Âòîðàÿ ÷àñòü ñòàòüè ïîê àçûâàåò ïóòü ê òàêîé ñòðóêòóðå, à òàêæå åå ñîîòâåòñòâèå ãåðìåíåâòèêå ïåðâûõ ðóññêèõ áàïòèñòîâ. Òàêèì îáðàçîì, öåðêîâíàÿ ñòðóêòóðà ðóññêèõ áàïòèñòîâ îáúåäèíÿåò è íîâóþ âåðó, è íîâîå îáùåíèå â âèäå îáùèíû. Çíà÷åíèå áàïòèñòñêèõ ñòðóêòóð áûëî ïîäòâåðæäåíî ñâåòñêèìè ýêñïåðòàìè.

ÆÓÐÍÀË «ÁÎÃÎÑËÎÂÑÊÈÅ ÐÀÇÌÛØËÅÍÈß»

Fresh Skins for New Wine: On the Structure of the First Russian Baptist Congregations in South Russia

Johannes Dyck

The article deals with the structure of Russian Baptist Churches at their beginnings. In the first part, it analyzes the Pietistic roots of the personal faith of the first Stundists. Their new faith was based on the rational perception of the Scriptures and produced a new kind of spiritual experience. This experience of faith, in turn, produced a new fellowship of faith. However, the common Pietistic pattern of fellowship need a basis that usually was found in existing Protestant Churches. Unfortunately, the Russian Orthodox Church was not able to recognize the significance of this new movement, and rejected it. To survive, the new movement needed a stable Church structure. The second part of the article shows the way to such a structure and how it corresponded to the hermeneutics of the first Russian Baptists. In this way, the Church structure of the Russian Baptists combines both – new faith with new fellowship in form of a Church. The significance of Baptist structures was acknowledged even by secular experts.

Õðèñòèàíå êàê ãðàæäàíå ðåïðåññèâíîãî ãîñóäàðñòâà:

Áîãîñëîâñêèå è ýòè÷åñêèå ðàçìûøëåíèÿ â èñòîðè÷åñêîé ïåðñïåêòèâå

Òîéâî Ïèëè

Ñòàòüÿ àíàëèçèðóåò õðèñòèàíñêèé îïûò â ðàçëè÷íûå ïåðèîäû ãîíåíèé. Ïÿòü õàðàêòåðíûõ ñèò óàöèé âûñâå÷èâàþò áîãîñëîâñêóþ è ýòè÷åñêóþ äèëåììó, ñ êîòîðîé ñòàëêèâàëèñü õðèñòèàíå â ðàçëè÷íûå èñòîðè÷åñêèå ïåðèîäû. Ðàííÿÿ Öåðêîâü èñïûòàëà íà ñåáå íåïðîñòîé ïåðåõîä îò ïåðèîäà ïðåñëåäîâàíèé ê äîìèíèðóþùåìó ïîëîæåíèþ â îáùåñòâå, ê îãäà ñòàëà àêòóàëüíîé ïðîáëåìà ñíèñõîæäåíèÿ ê êîìïðîìèññíîé ïîçèöèè è ïðîùåíèÿ âåðîîòñòóïíèêîâ.

Èñòîðèÿ âàëüäåíñîâ ïîäíèìàåò âîïðîñ, äî êàêîé ñòåïåíè â óñëîâèÿõ ïðåñëåäîâàíèé äîïóñòèì êîíôîðìèçì áåç óòðàòû ñâîèõ ðåëèãèîçíûõ ïðèíöèïîâ. Àíàáàïòèñòû ðàçâèâàëè áîãîñëîâèå îòäåëåíèÿ îò âíåøíåãî ìèðà, è èõ îïûò ìîæåò áûòü ïîëåçåí ñîâðåìåííûì õðèñòèàíàì, æèâóùèì âî âðàæäåáíîì îêðóæåíèè, äëÿ òîãî, ÷òîáû îêàçûâàòü ñòîéêîå ñîïðîòèâëåíèå âíåøíåìó äàâëåíèþ, îäíàêî íå çàìûêàÿñü ïðè ýòîì â ñâîèõ îáùèíàõ. Ïðîòåñòàíòû â öàðñêîé Ðîññèè ïîäâåðãàëèñü ðåïðåññèÿì ñî ñòîðîíû îôèöèàëüíîé Öåðêâè è ãîñóäàðñòâà èç-çà òîãî, ÷òî èõ ðåëèãèîçíàÿ ïðèíàäëåæíîñòü ðàññìàòðèâàëàñü êàê ïðîòèâîðå÷àùàÿ ðóññêîé íàöèîíàëüíîé èäåå. Íàê îíåö, ïÿòûé èñòîðè÷åñêèé ïðèìåð – ýòî åâàíãåëüñêîå äâèæåíèå â Ñîâåòñêîì Ñîþçå, ñòîëêíóâøååñÿ ñ ïðîáëåìîé âûáîðà «ìåíüøåãî èç çîë» â îòíîøåíèÿõ ñ àòåèñòè÷åñêèì ãîñóäàðñòâîì, ÷òî ìîãëî ïðèâåñòè ê óòðàòå ñîáñòâåííîé ñàìîáûòíîñòè. Íå ñëåäóåò ëè õðèñòèàíàì âî âðåìÿ ãîíåíèé óäåëÿòü áîëüøå âíèìàíèÿ àòìîñôåðå äîâåðèÿ â ñâîèõ îáùèíàõ? Äàííûé ïîäõîä èçâëå÷åíèÿ èíôîðìàöèè èç îáùåé ïàíîðàìû èñòîðèè Öåðêâè ìîæåò ðàññìàòðèâàòüñÿ êàê ââåäåíèå ê áóäóùèì, áîëåå äåòàëüíûì èññëåäîâàíèÿì ïî ïðîáëåìå.

Christians as Citizens of a Persecuting State: A Theological and Ethical Reflection in an Historical Perspective

Toivo Pilli

This article explores the Christian experience in an environment of persecution. Five case studies throw light on theological and ethical dilemmas and challenges that persecuted Christians in different historical periods have had to face. Early Christians had to learn how to deal with the transition from a persecuted community

to a privileged group and to find forgiveness for compromises, as well as extend mercy to traitors. The case of the Waldenses raises the issue as to what extent it is possible to conform to outward pressures without losing one’s religious identity. Anabaptists developed a theology of separation from the wider society, and their story can help present-day Christians living in hostile environments find ways to maintain healthy resistance to external pressures without, however, becoming a closed community. Protestants in Tsarist Russia prompted persecution from the governing church and state structures because their religious identity was interpreted as rejecting ethnic and national identity. The fifth brief case study offers some insights into the questions of Soviet evangelicals: can choosing a “lesser evil” in relations with an atheistic state lead to denying one’s identity? Should more attention be paid by persecuted Christians to maintaining an atmosphere of trust among their communities? The article, deriving information from the wider church historical panorama, can serve as an introduction to further and more detailed research on the topic.

Ñåêóëÿðèçàöèÿ êàê ñîöèàëüíî-ôèëîñîôñêàÿ ïðîáëåìà Ìèõàèë ×åðåíêîâ

Äåìîêðàòèÿ çèæäåòñÿ íà õðèñòèàíñêèõ îñíîâàíèÿõ è ïðè ñåêóëÿðèçàöèè îáðå÷åíà íà ñàìîðàçðóøåíèå. Åñëè çàïàäíûå òåîëîãè è ñòîðîííèêè ëèáåðàëüíîé äåìîêðàòèè îñòàþòñÿ îïòèìèñòàìè è ïûòàþòñÿ ïåðåîñìûñëèòü õðèñòèàíñêîå ïðîâîçâåñòèå è íàéòè àäåêâàòíûå îòâåòû íà âûçîâû îáåçáîæåííîãî ìèðà, òî ïðàâîñëàâíûå áîãîñë îâû è ïðåäñòàâèòåëè êîíñåðâàòèâíîé ìûñëè áîëåå ïåññèìèñòè÷íû è âèäÿò åäèíñòâåííîå ðåøåíèå â âîçâðàòå ê èäåàëàì ïðîøëîãî. Ìîæíî ïðîãíîçèðîâàòü íåñêîëüêî ñëåäñòâèé ñåêóëÿðèçàöèè. Ïðåëîìëåíèå ñåêóëÿðíûõ èäåé â ñîöèàëüíîé ïðàêòèêå ìîæåò ïðèâåñòè ê òîìó, ÷òî õðèñòèàíñòâî ðàñòâîðèòñÿ â ðåëèãèîçíîé ìíîæåñòâåííîñòè è ïîòåðÿåò ñâîé ñòàòóñ

«öåíòðà» äëÿ åâðîïåéñêîé ê óëüòóðû è öèâèëèçàöèè.

Ðåëèãèîçíîå ìîæåò áûòü ðåäóöèðîâàíî ê ñîöèàëüíîìó, ÷òî íàõîäèò ñâîå âûðàæåíèå â ãðàæäàíñêîé ðåëèãèè (íàïðèìåð, â ÑØÀ). Ïðîòèâîñòîÿíèå ñåêóëÿðèñòîâ (ðåëèãèîçíûõ ëèáåðàëîâ) è ôóíäàìåíòàëèñòîâ ìîæåò ñîïðîâîæäàòüñÿ ýñêàëàöèåé íàïðÿæåííîñòè è âûëèòüñÿ â «êîíôëèêò öèâèëèçàöèé» íà ðåëèãèîçíîé ïî÷âå. Êîíñåðâàòèâíàÿ ðåâîëþöèÿ êàê ðàäèêàëüíûé ñïîñîá îñòàíîâèòü ñåêóëÿðèçàöèþ ìîæåò ïðèâåñòè ê íîâûì ðåöèäèâàì òîòàëèòàðèçìà, â òîì ÷èñëå ê óñòàíîâëåíèþ òåîêðàòè÷åñêèõ ðåæèìîâ.

Secularization as a Social-Philosophical Problem Michael Cherenkov

Democracy is based on a Christian foundation and is doomed to self-destruction by secularization. If Western theologians and advocates of liberal democracy remain optimistic and are attempting to rethink Christian manifestations and find adequate solutions to the calls of the Godless world, than Orthodox theologians and representatives of conservative thought are more pessimistic and see the only solution in a return to the ideals of the past. Several consequences of secularization can be predicted.

The introduction of secular ideas into social practice could lead to the dissolution of Christianity into religious pluralism and the loss of its status as the “center” of European culture and civilization.

The religious could be reduced to the social, finding its expression in citizen religion (as in the USA). The opposition of secularists (religious liberals) and fundamentalists could be accompanied by the escalation of tensions, finding expression in a “conflict of civilizations” on religious grounds. A conservative revolution as a radical means to halt secularization could lead to new forms of totalitarianism, including the establishment of theocratic regimes.

ÆÓÐÍÀË «ÁÎÃÎÑËÎÂÑÊÈÅ ÐÀÇÌÛØËÅÍÈß»

ドキュメント内 katalog.p65 (ページ 43-46)