“НОВЫЙ ИЗРАИЛЬ” И “СВЯТАЯ РУСЬ”: ЭТНОКОНФЕССИОНАЛЬНЫЕ И СОЦИОКУЛЬТУРНЫЕ АСПЕКТЫ СРЕДНЕВЕКОВОЙ РУССКОЙ ЕРЕСИ ЖИДОВСТВУЮЩИХ
SUMMARY: The article explores the history of the Judaizers’ heresy, situating it in the broader context of the religious tradition of medieval Rus’. The author maintains that the Judaizers movement was not just a Christian heresy fed by the anticipation of apocalypses, but also a fact of Judaic proselytism. In order to understand why such proselytism was possible in Rus’ and virtually impossible in other Christian countries, the author scrutinizes specific features of the Rus’ Christian tradition. He suggests the centrality of the Old Testament concepts and tropes for the medieval Russian religious tradition due to the specificity of the reception of Christianity, the relationship between Byzantium and Rus’, and the overlapping of confessional and political boundaries in the ancient Russian state. The impact of the Old Testament culture on Russian Orthodox Christianity and the closure of Russian culture in the XIV century laid the groundwork for the particular receptivity to the Judaic proselytism.
РОЛЬ РЕЛИГИИ В РАЗВИТИИ ЭТНИЧЕСКОГО САМОСОЗНАНИЯ ЛИЧНОСТИ
РОЛЬ РЕЛИГИИ В РАЗВИТИИ ЭТНИЧЕСКОГО САМОСОЗНАНИЯ ЛИЧНОСТИ В статье рассматривается значение религии в становлении и развитии этнического самосознания личности как на современном этапе, так и ретроспективно. Вероисповедание является одним из важнейших компонентов этнонационального самосознания. Автор приводит примеры различных типов развития отношений этнического и религиозного компонентов в формировании национальных идеологий, анализирует значение религии в сохранении этнической уникальности. Адрес статьи: www.gramota.net/materials/3/2015/9-2/18.html
The Provincial Centre at Camulodunum: Towards an Historical Context
Present assessment of the provincial enclosure at Camulodunum, more particularly how far it can be compared to the standard picture of similar centres elsewhere, is inevitably constrained by the limited evidence at our disposal. With no numismatic sources to draw on and in the absence of a single record of the provincial priesthood — a striking void that calls for comment — documentary testimony is restricted to what can be made of two passages in the literary authorities. The first, a notorious sneer in Seneca's Apocolocyntosis (VIII.3), tells only that a temple of some sort was associated somehow with the emperor Claudius. The second text, an obscure allusion in Tacitus, is at first sight no more enlightening but, on closer analysis, the phrase templum Divo Claudio constitutum (Ann. xiv.31) yields the invaluable inference that the temple was to the deified, not the living Claudius; in which case construction must have been begun in a.d. 54 or later. Archaeological data throw no light on the origins of the temple or of the precinct in which it stood but exploration has steadily enlarged our knowledge of the site itself, and understanding of the remains has now reached the stage at which, for all its puzzling lacunae, the centre is as well known in some ways as the triple-tiered complex at Tarraco, the provincial enclave of Hispania Citerior. We have arrived at the point where the British sanctuary and its counterparts on the Continent can be mutually illuminating.