Search

The purpose of the research paper is to highlight the activities of Bible societies in Ukrainian territory at the beginning of the 19th century. The scientific novelty is in the first-time study of the history of Bible societies at early 19th century, the determination of their place in the social life of Ukrainian gubernias, and links with related organizations in Europe. Conclusions. In the process of study, it was uncovered that the following branches of the Russian Bible Society (1812-1826) - British and Foreign Bible Society (BFBS, 1804) were established in the territory of Ukraine: Volyn (Zhytomyr), Katerynoslav, Kyiv, Odesa, Podillia (Kamianets-Podilskyi), Poltava, Slobidska Ukraine (Kharkiv), Tavriia (Simferopol), Feodosiia, and Chernihiv. A special place was taken by branches in the colonies of foreign settlers near Odesa and in Molochni Vody. Correspondents first, and later - associations operated in the povits. Student and children's communities were also established. Missionaries of the BFBS (Pinkerton, Paterson, and Henderson) made a significant contribution to the Bible societies' movement in Ukraine. The main goal of the Bible societies was to distribute (sell or give free of charge) books of the Holy Scripture - the Bibles and the New Testaments - in the native language of those ethnic groups living in Ukrainian lands, regardless of religious denominations, gender, wealth, etc. At the same time, the gubernia branches supported the translation activities of Kyiv Theological Academy, and the seminaries of Kyiv, Katerynoslav, Podillia, and Poltava. Bible societies under Alexander I were supported by the emperor and the senior officials of the empire. Therefore, they included all administrative resources, both secular and religious. It is important, that in the activities of Bible societies, the representatives of educational and cultural circles were involved, among which in Kharkiv there were Kvitka-Osnovianenko, Karazin, Osypovskyi, Dzhunkovskyi, and others and in Poltava there was Kotliarevskyi. It was thanks to their efforts that in the circles of the Ukrainian intelligentsia a firm conviction emerged in the need to have a translation of the Holy Scripture in their native Ukrainian language. Funding. The paper is prepared on the results of the study conducted as part of the research work: 'Formation of National Identity in Ukraine in the 16th - early 20th century: Sources and Archeography'. M.S. Hrushevskyi Institute of Ukrainian Archeography and Source Studies of the National Academy of Sciences of Ukraine. [ABSTRACT FROM AUTHOR]

The article is devoted to the socio-philosophical analysis of the position of women in the Christian tradition during historical development, to the clarification of the prerequisites of gender-based differences and prospects for overcoming them. Operational methods of theoretical research, such as abstraction, analysis, synthesis, comparison, generalization, specification, are applied among the main research methods. The relevance of the chosen problem is determined by issues of gender inequality in the world in relation to women. From the analysis of the information, the author concludes that the Christian discourse is characterized by some contradictions in the attitude towards women, due to the peculiarities of the formation and development of religion. Christianity, as a religion formed in the era of patriarchy, inherited some misogynistic approaches to defining the status and role of women. At the same time, the New Testament is a source of progressive tendencies. Feminist discourse draws attention to the fact that Christianity was used as a sacral-conditioned ideology for the oppression of women, which was especially noted by church institutions in the Middle Ages. Gender inequality is most often explained by concepts of the origin of people and their fall. The position of women in modern Christianity is heterogeneous and depends on the socio-cultural realities and policies of a particular church. [ABSTRACT FROM AUTHOR]

The article traces the problem of emergence of the Arabic written translations of biblical texts. There is a generally accepted idea about the period of formation of Islam (i.e., the early 7th century) as the starting point after which the first written Arabic translations of biblical texts might have appeared. Accordingly, the oldest written Arabic translations of biblical texts date back to the 8th century, although a generally accepted translation of the Bible among Arabs did not exist even in the 10th century. The traditional approach to the date of the first written Arabic translations of biblical texts is based on the belief that before the emergence of Islam Arabs had a developed oral tradition of storytelling, and thus the ideas of Christianity and biblical texts could have circulated orally in Arabic. Therefore, this approach suggests that the oral storytelling was the source for the numerous Christian reminiscences in the Qur'an, such as references to events or figures of the Gospels (e.g., St. Mary and the Annunciation, Jesus and his miracles), as well as for inaccurate quotations from the Torah and the Psalms. On the other hand, the traditional Islam recognizes such reminiscences as confirmation of the divinity of the Qur'an as a revelation that the Prophet Muhammad - the founder of Islam - received from the same God who had sent a similar biblical revelation to Christians. At the same time, the fact that there is no real evidence of the existence of written Arabic translations of biblical texts in the pre-Islamic period serves as a basis for scientific confirmation of the traditional approach. This raises a hypothesis about the possibility of finding the above-mentioned evidence in the future. This hypothesis is based on the facts of the historical and religious context in pre-Islamic Arabia. It is believed that before the formation of Islam in Arabia, Arab missionaries played an active role in spreading the ideas of Christianity. The activities of these missionaries influenced the development of the Arabic writing, which is reflected in numerous inscriptions and graffiti. It is quite probable that the first written Arabic translations of biblical texts could have appeared within the context of the developed Christian community with the writing system. The preservation of such hypothetical translations was complicated by the turbulent history of the Arab world which affected local Christian monasteries where pre-Islamic Arabic written translations of biblical texts could have been preserved. [ABSTRACT FROM AUTHOR]

Bing Xin (real name Xie Wanying, 谢婉莹) is a renowned Chinese writer and poet of the 20th century. Her life (1900-1999) spanned an entire century, earning her the title "The Person of the Century" (世纪老人). She wrote numerous works, made many translations, pioneered children's literature in China, and created a new original style in poetry and prose. The themes of her works go beyond the traditional topics of Chinese poetry. At the age of just 21, she wrote a series of poems on Christian themes, compiled into the poetic cycle Psalms (圣诗). Today, these poems are not merely seen as a profound reading of Scripture but, through the young person's appeal to God, the Universe, people, and oneself, they are perceived as a declaration of her creative creed, later succinctly expressed as: "With love, everything is possible" (有了爱就有了一切). The poetic cycle Psalms is significant not only for understanding Bin Xin's creative work but also for comprehending the influence of the Bible texts on Chinese literature at the beginning of the 20th century. Bing Xin's work marks a new stage in Chinese poetic inspiration in the development of philosophical thought regarding nature, existence, and humanity. The new poetry draws not only from traditional Taoist and Buddhist themes but now includes a Christian perspective on the Universe. At the beginning of the 20th century, it seemed that the language of Christian texts could help in the search for a new artistic language in baihua, these tendencies were particularly pronounced after the May Fourth Movement in 1919, as mentioned in various articles by Lu Xun's brother and the writer Zhou Zuoren, who was preparing to translate the Gospels. In this context, the importance of studying Bin Xin's work takes on new significance. Our publication also includes two additional poems by Bin Xin titled Evening Prayer (晚祷, 1922), which were published by the author a year later after the release of her Psalms. [ABSTRACT FROM AUTHOR]

Війна — це складне явище, яке одночасно є результатом і породженням перехресних сил влади, травми та реакції. Ця стаття використовує історію Каїна та Авеля, описану в 4-му розділі Книги Буття, щоб розпочати дослідження двох конкретних кривд, завданих війною: заглушення голосів жертв і моральна травма учасників бойових дій та цивільних осіб. Святе Письмо надає інструменти, які допомагають зцілити ці рани. Замість мовчання Старий Завіт пропонує крик, невиразний плач стражденних, який здіймається до неба і змушує Бога спуститися, щоб розслідувати і відповісти. Для душевної рани –– моральної травми –– Святе Письмо пропонує ритуали сповіді та плачу, а головне — реінтеграцію, яка є зціленням не лише спільнот, але й зламаних душ. І те, й інше можна знайти біля Господнього столу, де крик стогнучого світу знаходить своє місце у зраненому серці Спасителя і де спільноти та душі отримують своє зцілення через Хрест.

Стаття продовжує та розвиває досвід актуального прочитання нарису «Из талмудической мифологии» (1870) – однієї із малодосліджених праць видатного київського гебраїста та біблієзнавця останньої третини ХІХ – початку ХХ століття, професора Київської духовної академії Якима Олесницького. Через релігієзнавчу реінтерпретацію виявлених Олесницьким структурних елементів талмудичної міфології окреслено особливості еволюції агадичної картини світу. Цей феномен є структурно неоднорідним і тому вирізняється «людиновимірністю», яка постає лейтмотивом вселенської природної гармонії, суспільного порядку, моральної рівноваги добра й зла. І вчинки Бога, і стихії природи, і норми та вимоги соціуму, сповнені психоемоційним напруженням, уміщені у ситуації морального вибору та вчинку, постають антропологічними проєкціями, образом людських здатностей. Тож із релігієзнавчих позицій досліджено антропологічні аспекти трансформацій агадичної свідомості. Виокремлено трансформацію психологічних та антропологічних мотивів в агадичних ангело- і демонології та уявленнях про людську душу; виявлено виміри сакральної символізації єдності людини з природою, людством і Всесвітом в агадичному вченні про метемпсихоз; продемонстровано антропологічні та соціально-політичні проєкції агадичної сакральної географії та ритуалізованих практик контакту з потойбіччям як з «Іншою реальністю»; простежено закарбовані в агаді сакральні виміри етно-, культуро- та релігієгенезу.

У статті здійснюється загальна характеристика еволюційного етапу розвитку юридичної відповідальності за віддання і виконання злочинних розпоряджень та наказів випливаючого з правових та історичних джерел Стародавнього світу, Античних часів та Біблії як основи розвитку сучасного конституційного права. Окремо аналізується біблійне розуміння юридичної відповідальності за віддання і виконання злочинних розпоряджень і наказів, її зміст, характер та види; розкривається причинно-наслідковий зв’язок між діями представників влади та простих людей та настанням для них відповідальності за порушення Божих заповідей. З аналізу історичних та правових джерел вбачається, що юридична відповідальність за віддання і виконання злочинних розпоряджень і наказів пройшла певні етапи становлення, які на пряму пов’язані із процесами виникнення та розвитку в залежності від історичного типу держави та її правового інструментарію. Відзначається, що першими державами, які на законодавчому рівні встановили юридичну відповідальність, тобто покарання, в тому числі і за віддання і виконання злочинних розпоряджень і наказів, були держави Стародавнього сходу, зокрема, Стародавньому Єгипті, Стародавньому Вавилону та Стародавній Індії, де на законодавчому рівні була запровадженаа юридична відповідальність не тільки простих людей, але й представників влади за злочинні дії проти держави, що посягали на встановлений державний лад. Здебільшого покаранням за такі діяння була смертна кара. Але з аналізу окремих історичних правових джерел також випливає, що на законодавчому рівні визначалась окремі суб’єкти, представники влади, які мали певний імунітет та не могли нести юридичної відповідальності за свої діяння, в тому числі які виражались у відданні злочинних наказів чи розпоряджень. Оскільки відносно таких осіб уможливлювалось застосуванні окремого виду відповідальності соціального, а не правового характеру, хоча яка і носила примусовий характер. Вказується на те, що в історичних джерелах Античного світу розуміння юридичної відповідальності за віддання і виконання злочинних розпоряджень і наказів, здійснювалось крізь призму морально-етичних норм які діяли на той часу у суспільстві. Такі критерії слугували не тільки опорою закону та справедливості, але й були основоположними для виокремлення розпоряджень та наказів, що мали злочинний характер та притягнення їх авторів до юридичної відповідальності. При цьому саме розвиток ідеї законності у творіннях мислителів античної доби став тією основою на якій базувалась юридична відповідальність. Оскільки принцип законності трактувався мислителями як принцип рівності перед законом і невідворотності відповідальності, в тому числі і представників влади, які маючи владні повноваження інколи могли використовувати їх у супереч закону, шляхом видачі злочинних наказів та розпоряджень. Стверджується, що ідея юридичної відповідальності за віддання і виконання злочинних розпоряджень і наказів бере свій початок ще з біблійних часів, де вона невід’ємно пов’язана із доктриною виникнення та поділу влади. Тому з огляду на значний вплив християнства на формування західної правової традиції, зокрема текстів Біблії, яка по суті стала тим цивілізаційним фундаментом на якому базувались та і надалі базуються правові норми, що покликані врегульовувати суспільні відносини між людьми та владними інституціями, в тому числі розкривається сфера яка відведена людині для її володарювання та межі де закінчуються таке панування. І у разі якщо не тільки представники влади, але й будь хто порушує установлені заповіді Творцем, в тому числі не тільки шляхом видання, але й виконанням наказів чи розпоряджень, то такі дії підлягають засудженню, а сама особа покаранню.

Стаття продовжує цикл розвідок, які демонструють досвід релігієзнавчого прочитання значущих праць видатних київських професорів-академістів останньої третини ХІХ – початку ХХ століття. У цих працях нагромаджувався потужний масив емпіричного матеріалу, релевантного з погляду історії та теорії релігієзнавчих досліджень. Відповідно, нині актуалізується реконструкція поля теоретичних положень, важливих для становлення «науки про релігію» у вітчизняній інтелектуальній традиції. Репрезентовано творчість гебраїста та біблієзнавця Якима Олесницького. Цей дослідник одним із перших у вітчизняній гуманітарній науці проаналізував агадичний шар талмудичної писемності крізь призму порівняльно-релігієзнавчого та релігійно-історичного підходів. Було виявлено метаморфози біблійних образів та сюжетів, подій давньої історії єврейського народу, що виникли під впливами різних міфологічних, філософських, фольклорних традицій. Відбувалася реальна деміфологізація агади з позицій історичної та літературної критики. На підставі релігієзнавчого прочитання тексту Я. Олесницького у цій статті простежено деякі метаморфози власне теїстичних уявлень у процесі постання талмудичного юдаїзму. Вони проаналізовані під кутом зору актуальних для філософії й феноменології релігії категорій: релігійного досвіду, надприродного, Іншої реальності як священної, Абсолюту. Визначено низку ініційованих Олесницьким пізнавальних ситуацій, цінних із погляду ширшого кола дисциплін: філософії й феноменології релігії, історії релігії, соціології та психології релігії, релігійної компаративістики. Цей досвід буде застосовано в подальших розвідках за матеріалами означеного твору знаного київського академіста.

The article continues and develops the experience of actual reading of one of the significant, but littlestudied works of the prominent Kyiv Hebrew scholar and biblical scholar of the last third of the XIX -- early XX century, professor of the Kyiv Theological Academy Yakym Olesnytsky. Through the religious study reinterpretation of the structural elements of Talmudic mythology discovered by Olesnytsky, the peculiarities of the evolution of the agadic picture of the world were revealed. Being quite structurally heterogeneous, this phenomenon is characterized by "human dimension", which is the leitmotif of universal natural harmony, social order, moral balance of good and evil. Both the actions of God, and the elements of nature, and the norms and requirements of society are full of mental, psycho-emotional tension, placed in a situation of moral choice and action, appear in fact anthropological projections, the image of human abilities. Therefore, the anthropological aspects of the transformations of agadic consciousness have been studied from the standpoint of religious studies. The transformation of psychological and anthropological motives in agadic angel and demonology and ideas about the human soul is singled out; revealed dimensions of the sacred symbolization of the unity of man with nature, humanity and the universe in the agadic doctrine of metempsychosis; anthropological and socio-political projections of agadic sacred geography and ritualized practices of contact with the afterlife as with the "Other Reality" are demonstrated; the sacred dimensions of ethno-, cultural- and religious-genesis engraved in the agada are traced. [ABSTRACT FROM AUTHOR]

There is no specific study about Stephan Kalynovskyi, and the texts written about him contain many mistakes. This article presents the biography of Kalynovskyi, including the following stages of his life: student and professor at the Kyiv Academy, archimandrite of the Zaikonospassky Monastery, rector and professor at the Moscow Academy, archimandrite of the Alexander Nevsky Lavra, member of the Synod, bishop of Pskov, archbishop of Novgorod. In this article, attention is paid to his relations with students and brethren of monasteries, as well as to his intellectual heritage (philosophical course, Bible translation, his library). The sources portray Kalynovskyi as an innovative teacher because he was one of the first at the Kyiv Academy to teach Greek language, history in the course of rhetoric and ethics in the course of philosophy, and also as an organizer of educational institutions. At the same time, he was a very conflict person. His philosophical course, taught at the Kyiv Academy, was copied verbatim from the philosophical course of the French author Franciscus le Rées. [ABSTRACT FROM AUTHOR]

Adherents of the Protestant movement of Christian faith consider the Bible to be the most important book in their lives, as an authoritative, God-inspired Word of God. It is believed that God through the Bible gave revelation to mankind, which must be a guide in their lives. In order to perceive the truth correctly, it is necessary to interpret the Bible correctly. In this regard, the correct approach to the interpretation of the Bible, which is studied by such discipline as biblical hermeneutics, is of paramount importance. Target setting. Today we live in the era of postmodernism, whose worldview has a significant impact in Christian space. Biblical hermeneutics has also been significantly influenced by postmodernism. Classical biblical hermeneutics was based on one of the postulates that the text contains the author's design. But adherents of postmodernism are convinced that after Nietzsche "buried" God, and Bart and Foucault "buried" the author, it is simply impossible to restore the author's design in the text. For the interpretation of the Bible, the cancelation of the author's design has two negative consequences: firstly, the author's monopoly on the meaning of the text is abolished, and secondly, the possibility of many approaches to the interpretation of the text arises. This situation does not allow the Bible to be an authoritative source of truth and the ability of believers to properly understand God's revelation. Actual scientific researches and issues analysis. The author's research is based on the work of foreign experts in the field of biblical hermeneutics such as K. Vanhuser, G. Werkler, T. Wespetal, K. Gibss, G. Osborne, E. Tisselton, G. Fee, as well as recent research by post-Soviet authors such as A. Denisenko, V. Kiryanov, D. Kondyuk, M. Mokienko, A. Negrov, A. Puzykin, S. Sannikov, R. Soloviy, V. Tkachuk, S. Flugrant. The research objective. To analyze the influence of postmodernism on biblical hermeneutics, namely in the field of abolition of the author's design. To determine the appropriateness of such influence and its consequences for the interpretation of the Bible. The statement of basic materials. The article proves the essential need for a correct interpretation of the Bible. One of the main postulates of biblical hermeneutics is the existence of the author's design in the texts of the Bible. Ignoring the author's design leads to the distortion of the meaning of the text. The task of the Bible interpreter is to determine the meaning of the text on the basis of the author's design applying the grammatical-historical method. Conclusions. It is determined that the author's design occupied, occupies and should occupy a prominent place in biblical hermeneutics. The author's idea is the cornerstone of the process of interpreting the Bible. Therefore, the influence of postmodernism on biblical hermeneutics, which cancels the author's design, is called negative and should not be present in Protestantism. [ABSTRACT FROM AUTHOR]

Copyright of NaUKMA Research Papers in Philosophy & Religious Studies is the property of National University of Kyiv-Mohyla Academy, Faculty of Humanities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article analyzes the cultural and civilizational consequences of a long experience of Ukrainians' perception of the biblical picture of the world and the corresponding principles of its development. The author's reasoning is based on the thesis that the very acquisition of the Bible as a sacred text created the space of a common language - the language of values and the language of symbols. The present "European world", even as a globalized phenomenon, has historically emerged as the embodiment of an ideal, symbolic "biblical world". In turn, the over-millennial affiliation of Christianized Ukraine to the "biblical world" has become an extremely important symbolic marker and cultural and ideological factor of civilization. Adopting the principle of biblical historicism coupled with the idea of biblical history as a universal, universal Holy History of Salvation, our ancestors, along with other Christianized peoples, were given the chance to see themselves as full participants in world historical drama. The same universal principle led to the formation of a new model of interpersonal communication - communication, which united families and tribes in nations, and nations into international unity. We still know this unity as Europe - either staying in it or seeking to rebuild and strengthen its ties with it. And, despite the fact that this unity always seemed to be a political, cultural, civilizational unity, it was basically a spiritual and mental unity. The “biblical world”, as a center of norms and symbols, was embodied in the various social and cultural forms of the great Europe. The author outlines a panorama of common cultural ideas and values that have been learned by our ancestors over a thousand years ago, the source of which is the biblical worldview. In particular, the idea (and at the same time the value) of indisputable and unceasing progress is analyzed — as the idea of historical progress in the development of each individual, each local society, as well as humanity as a whole. It is shown that the possibility of such progress is justified by the affirmation of the value of personal creative effort in the transformation of the world — an effort that involves creativity and initiative. The basis for the creative world transformation for the human development is the value of rational (including scientific) knowledge of the world. However, it has been shown that the ideas of progressism, personal creative activism, rationalism and pragmatism in the European mentality are substantially counterbalanced by several important values, which are also of biblical origin. In this context, the idea of personal and collective responsibility for what humans is being done in the world is emphasized. This value — as the maxim of socially significant behavior — in our culture is a powerful safeguard for personal or group selfishness and particularism.These values can be realized in a system of constantly updating communities. Community, communication is the basis of a a fulfilling personal and collective life, both religious and secular. On the concrete examples of the analysis of the reception of the European biblical experience by the figures of the Kiev theological tradition of the late XIX - early XX centuries, the author demonstrates the perception by the Kiev authors of this period of polyphonic unity of the European world, the normative and symbolic core of which was the Bible. The author reasonably argues that by comparing the foreign experience of mastering and applying the Bible with the domestic, "home" situation, Kiev theologian researchers objectively strengthened the idea of a universal "biblical world". The "biblical world" - as the unity of the spiritual-symbolic and ethno-geographical principles, is, to put it now, the "geopolitical phenomenon" - has been globalized and modernized. As a result, there were also challenges to Ukrainian culture and society. These challenges remain relevant every time we attempt modern Ukrainian state and national-cultural construction. The author's current conclusion is that even now our self-awareness as Europeans, as full members of the global community of nations, requires us to read the Bible as a source of meaning shared with the rest of the world, with the experience of other nations.

Стосовно матерії та законів фізики на підставі матеріалізації антиречовини в речовину розглянуто галактичний кругообіг органічної речовини, зокрема в Сонячній системі. Посилаючись на Біблію, він показує, що життя тваринного світу є на всіх планетах, але на різних їх рівнях і в різних формах, оскільки основою життя тваринного світу є вдосконалення біологічної клітини вищого світу, яка потрапила в Сонячну систему на планету Плутон і, рухаючись по її планетам, формується та вдосконалюється для самостійного життя поза її межами. Проведено дослідження прикладної науки Стародавнього світу, що зашифрована в Біблії, яка дає можливість розкрити фізичне явище послідовних близнюків, яке науці невідоме і суть якого не розкрито. Життя органічного світу Землі автор пов'язує з основою руху космічної водневої і сонячної вуглецевої матерії, як явищ природи. Зазначено, що воднева матерія, рухаючись з космосу по планетам Сонячної системи, які наділені різною енергетичною густиною, вимушена через життя тваринного світу змінювати свою полярність, рухаючись на Сонце, поставляючи йому водень, як паливо, для його життєдіяльності. Воднева матерія через життя тваринного світу змінює полярність матерії і лише тоді переходить на вищий енергетичний рівень. Вуглецева матерія, як продукт процесу синтезу на Сонці, виноситься квантами світла і розсіюється по планетам своєї системи, утворюючи рослинний світ. Наголошено, що тваринний світ стоїть на вході матерії в Сонячну систему, а рослинний світ – на її виході. Визначено три форми життя людини на Землі та її фізіономічні видозміни залежно від рівнів ядрового наповнення: Земного, Місячного і Сонячного. Доведено, що енергетично немовля в утробі матері живе на водневій космічній матерії, яка поступає на земну поверхню з ядра Землі. На цій матерії живе і розвивається плід упродовж 270 діб. Народившись, людина переходить жити впродовж природних 120 років на вуглецеву сонячну матерію, яка поступає на земну поверхню місячними циклами руху матерії. Вперше розкрито суть третьої форми життя людини на Землі, коли людина із 120-літного віку переходить жити впродовж 1000 років на вуглецеву матерію, але вже не місячними, а сонячними циклами. Розкриваються властивості людини, переведеної у третю форму життя, та її інтелектуальний рівень. Наголошено, що Біблія, як інструкція життя людини на Землі, є священною книгою християнського світу, яка має рішення будь-якої проблеми, а тому дає людям надію та впевненість у завтрашньому дню, захищає людство від прогресу, якого людина побоюється.

Copyright of Hileya: Scientific Bulletin / Gileya is the property of GILEYA Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of NaUKMA Research Papers in Philosophy & Religious Studies is the property of National University of Kyiv-Mohyla Academy, Faculty of Humanities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article aims to consider the teaching of the Bible, namely the Old Testament, for its interpretation. To investigate how people interpreted the spoken and written Word of God and how God responded. The analysis of the Old Testament texts is based on biblical theology from the book of Genesis to the book of Malachi. It is determined that the whole period of the Old Testament shows that it is the correct understanding of the Scriptures, the correct interpretation of God’s words, the correct observance of the commandments that are pleasing to God and are the key to a blessed life. And the distortion of God’s word leads to negative and sad results. [ABSTRACT FROM AUTHOR]

The most of Christian traditions embrase the notion of sacrament (Latin: sacramenta). This notion deals with the church directives in a narrow meaning. According to Saint Augustine, the sacrament is a visible action of an invisible grace thus the Church, the Christ, the Bible, being material phenomena where two natures combine (Divine and human), are also considered to be sacraments. Therefore, the author of the article presents the Bible as the most outstanding and the most visible example of a sacrament in a broad meaning. Using the examples of the attitude change to the Bible in the Catholic tradition, the author studies the move from the sacral perception of the text in the decisions made at the Council of Trent to its open sacramental understanding in the documents of the Second Vatican Council and its post-council decisions. Due to the fact that Ukrainian scholars and local clergy theologically poorly interpreted the Bible as a Word of God in the Catholic tradition, the goal of this article is to make a diachronic comparison of the results of the Council of Trent and the Second Vatican Council, which allows to show the change dynamics in the attitude of the Catholic Church to the Bible. The Council of Trent was a reaction of the Catholic Church to the emergence and achievements of the Reformation and its important principle Sola Scriptura. The Council approved two doctrinal documents on the Sacred Scripture: the first one deals with the Scripture canon and the relations between the Scripture and the Sacred Tradition, and the second one defines which text of the Scripture is to be considered sacred and official and how to interpret this text. The author concludes that the Council limited the Sacred Tradition only with faith and moral issues, meaning spheres of doctrines and piety, and recognized Latin translation of the Bible - Vulgate - to be the only official version to have a sacred meaning and "a sacred book per se". The Bible is admitted to be a closed book, separated from the readers and receivers of the Gospel, which is prohibited for an autonomous interpretation. On the contrary, the Second Vatican Council and its documents (Lumen Gentium - Light of the Nations and Dei verbum - Word of God), in their essence, had a pastoral task, manifested in an attempt of giving a comprehensible overview of the Catholic Church doctrine for the world community. Therefore, the author asserts that the last 400 years of the history of the Catholic doctrine show serious changes in its attempt of contextualization and mark its main peculiarity: reaction to the modern society challenges and needs. The task of the Second Vatican Council was to clarify the nature of the Sacred Scripture, which had to balance the Tradition and a new approach to the Scripture. Based on the analysis of the documents of the mentioned Councils and the commentaries of the authoritative Catholic preachers (Pope Benedict XVI, r. Robert Murray, r. Josef Ratzinger, Scott Hahn), the author concludes that the new approach to the Sacred Scripture essentially points to the open sacral and sacramental character of the Bible. The author emphasizes the modern approach to the sacrality of the Bible not only as to a "sacral book per se", but also in its sacral effect on the reader. The researcher asserts that new changes declared in Dei verbum and Verbum Domini, which emphasize the pastoral effect of the Bible as a way of knowing Jesus Christ, are crucial for the building relations between various Christian movements, especially for the Catholic and Protestant traditions.

Problems of the essence of religion, its place in the history of spiritual and cultural life of the Ukrainian people were not in the field of direct scientific interests of the famous Ukrainian philosopher, long-time director of the Institute of Philosophy by H.S. Skovoroda of NAS of Ukraine, academician Myroslav Popovych. He referred to them only when comprehending the history of culture in Ukraine, some in the analysis of the twentieth century as a bloody period of world history, some in explaining the problems of being human. Thus the scientist considers religion as a component of culture, and it is a complex of material, spiritual, intellectual and emotional features of society, includes the basic rules of human existence, system of values, traditions and beliefs. The article deals with the religious factor in the life of the ancient Slavs, the role of the Bible in the formation of the religious consciousness of ancient Ukrainians, the nature and evolution of the Christian doctrine. The author analyzes Popovich's thinking about the perception of Christianity by the people's consciousness with its doctrine and rituals, about finding by Christians a balance between Eros and Thanatos, about austerity, holiness, etc.

Предметом дослідження пропонованої статті є семантичні трансформації та роль контекстуального значення при перекладі Біблії японською мовою. Проблема полягає у тому, що незважаючи на розроблену теорію перекладу біблійних текстів у світі, а також, на відносно тривалу традицію перекладів Біблії японською мовою, очевидно, що мовна картина світу, вибудувана на поняттях сінтоїстсько-даосько-конфуціанської культурної тріади, не передбачає ідеї трансцендентного Бога як ключової домінанти іудео-християнської культурної парадигми. Унаслідок цього при перекладі Біблії японською мовою виникають неминучі втрати та необхідність компенсацій за рахунок тих чи тих засобів. Метою статті є з’ясувати способи досягнення адекватності при перекладі Біблії японською мовою. Основним методом дослідження є семантичний аналіз перекладів основоположних біблійних понять («Бог», «душа») в обраному фрагменті Біблії — Євангелії від Івана, 3:3-7. У результаті дослідження з’ясовано, що при перекладі японською мовою в одних випадках спостерігається заміна слів і понять на синонімічні — «хліб» в молитві «Отче наш» замінюється на їжу 糧 (kate) (ієрогліф з коренем «рис»). В інших помітні прийоми буквального перекладу-кальки або транслітерації — «Агнець Божий» 神の子羊 (kami no kohitsuji), «геєна вогненна» 火のゲヘナ (hi no gehena). У зв’язку з відсутністю в японському релігійному дискурсі відповідних понять перекладачам довелося переробити і переосмислити оригінальні ідеї тексту. Досягнення адекватності ускладнюється ще й проблемою стилістичної стратифікації японської мови, яка передбачає віддалені один від одного регістри, і письмовий формалізований текст із високим рівнем сакралізації, до яких за японськими мовними нормами належить Біблія, виявляється майже недоступним без спеціальної філологічної підготовки. У статті показано, що перед перекладачами Біблії японською мовою стояло подвійне завдання: з одного боку, донести глибинні смисли понять, які відсутні в японській культурі історично, а з іншого, — знайти формальні засоби, які не профанізували б високого статусу біблійного тексту. Обґрунтування перекладацьких рішень становить практичне значення дослідження.

In this article, the author carries on his research into works by Dmytro Bohdashevskyi (Archbishop Vasilii, 1861-1933), the famous Professor and Rector of the Kyiv Theological Academy in the early 20th century. The paper covers Dmytro Bohdashevskyi's theological apologetics of the miracle and the supernatural in biblical narrative. It was established that Kyiv researcher realized the synthesis of epistemological, hermeneutic, dogmatic and religious-practical components in his position. Great attention is paid to his peculiar religious phenomenology, epistemology and praxeology of the Gospel miracles. Bohdashevskyi proposed a phenomenological representation of wonderful events in the acts of life experience. Religious structures such as experiencing the miraculous and experiencing the meeting the Absolute play the most important role. The epistemological basis of Bohdashevskyi 's reasoning about miracle in the Bible is the affirmation of its coherence with the human mind. This coherence is based on the act of religious faith in which a sacred rationalization of a miracle takes place. This way of rationalizing Gospel miracles objectively opposes both the primitive magical and the modern rationalistic (psychological, sociological, moralistic and scientific-natural) interpretations of the miraculous. However, the Kyiv apologist sometimes finds himself vulnerable to denying the significance of the act of faith and moving beyond the theological discursiveness to which his rationalist-minded opponents resort. The researcher objectively describes the assumption of the miracle as an intrinsically problematic cognitive act, demonstrating the complexity of human cognition as one of the underlying reasons for the emergence and existence of religion. In this way, D. Bohdashevskyi came very close to the comparison of scientific and extra-scientific knowledge, rational and extra-rational components of cognitive process. [ABSTRACT FROM AUTHOR]

In this article, the author carries on his research into works by professors of the Kyiv Theological Academy (KTA) in the second half of the nineteenth and early twentieth century. The author spotlights how the pan-European controversy over the recognition of supernatural and miraculous in the Bible was actualized in Kyiv Orthodox biblical studies. This problem is considered in its dogmatic-theological and hermeneutical aspects. It has been established that the European rationalist criticism of the supernatural was, first and foremost, a problem of correlation between the historical and mythological element in the biblical narrative. The comparison of historical and mythological elements in the Bible was the focal point of debates in the West for researchers of both the Old and the New Testaments. In turn, the supernatural apology based on the recognition of the historical reality of a miracle in the Bible. Such recognition became the cornerstone of biblical apologetics, regardless of confession. It was shown that Kyiv Biblical scholars in their research supported the common European and world trends of controversy over the supernatural problem in the Bible. The doctoral dissertation by Prof. Stefan Solskii (1877), on protecting the supernatural and miracle in the New Testament, became especially noticeable. The Kyiv Orthodox apologists denied the desacralization of the biblical narrative by criticizing both the mythological and naturalistic interpretations of the Scriptures. They confirmed the essential connection of the religious, dogmatic, and hermeneutical aspects of the problem of the supernatural in the Bible. So, the recognition of the reality of a miracle is a confirmation of the authenticity of the Holy Scripture itself, its truth and reliability as an image of Sacred History, a source of faith and Christian style of life. [ABSTRACT FROM AUTHOR]

Prominent 17th-century Ukrainian preacher Antonii Radyvylovskyi dedicated three of his sermons to St. Volodymyr, who is regarded as the baptistiser of Rus'. The article considers one of his sermons, an unpublished text on St. Volodymyr from Antonii's Garden (Ohorodok) of the Most Blessed Theotokos manuscript (1671). The thematic and imagery level of the Slovo (i. e., homily) is the focus of the research. The author presents St. Volodymyr as a powerful ruler who has been chosen to enlighten and protect his people by God's will. Antonii uses biblical quotations and allusions (from the Psalms, the Song of Songs, and so on) to describe the glory of the prince, proclaiming him the celestial patron of all Orthodox Christians living in the land of the Rus'. Moreover, the Ukrainian preacher endows the prince with almost messianic greatness. At the same time, St. Volodymyr is proclaimed to be a "spiritual" father and a godfather for his people. After the conversion to Christianity, he becomes kind and generous, like a true parent for his children. This metaphor correlates with passages from liturgical texts on St. Volodymyr, likely known by Antonii Radyvylovski. Praising the virtues of the prince, Antonii refers to different Western sources, such as Aesop's fables, translated by Joachim Camerarius, and Andrea Alciato's emblematic book. In the sermon, the verbal depiction of the emblem of the virtue of Faith demonstrates the image-oriented character of Antonii's preaching, which is not uncommon for Baroque literature in Ukraine. To sum up, the unpublished sermon on St. Volodymyr from Antonii Radyvylovskyi's manuscript creates a portrait of a virtuous and an equal-to-the-apostles prince who is the patron and father of all Orthodox Ukrainians. [ABSTRACT FROM AUTHOR]

The article examines the role of the symbol in the interpretation of biblical positions in the work of H. Skovoroda. Symbolism, as the main principle of the formation of the doctrine of the Bible of the Ukrainian thinker, is confirmed in many of his works. Attention is payed to one of the key provisions of the philosopher, which is that one must, with the help of the heart, know the depth of the essence of every biblical symbol in which the truth of God is hidden, and not limited to its external factors. It is substantiated that the main sources of figurative and symbolic understanding of the Bible of H. Skovoroda are the tradition of the Alexandrian theological school, the tradition of holy theology and the philosophy of the representatives of German mysticism. It is proved that the symbolic world of the Bible is revealed not by the literal understanding of all its plots, but through their profound symbolic and allegorical significance. [ABSTRACT FROM AUTHOR]

The research opens God's plan for a woman, which pro-motes formation of spiritual and moral values, using the example of women in the Bible. The texts of the Scripture are thoroughly investigated in which the role of a woman in family is revealed. The image of a woman found in our study is an example of a positive formation of a person, moral consciousness and stimulation of a virtuous activity and behavior for a woman in the modern world. The materials and developments of the article can be used by specialists in the area of religious study, students, professors, while writing research papers, and also at lectures related to study of Philosophy and Religious studies. [ABSTRACT FROM AUTHOR]

In the paper, the depiction of soteriological motifs in Leontii Karpovych's Preaching on the Sunday before Christmas are considered. The image of Jesus as the true Messiah that developed in the Preaching is analyzed. The phrase itself - the true Messiah - was possibly adopted from some Polish sources, perhaps, from the Jakub Wujek Bible. One of the main ideas of the Preaching is to show connections between righteous man from the Old Testament and Jesus Christ who is their direct descendant. In the text of the Preaching, patriarchs, kings and prophets are compared to the messengers of the rich and powerful king; they are sent to inform his people of the king's arrival. Their good news is about the forgiveness of sins and God's plan for the salvation of humankind. In this way, the preacher describes an approach to the Christmas holiday and motivates his congregation to prepare their hearts for greeting the King of kings. Thus, believers ought to be ready for hosting the important Guest who will be present in the stable of their souls, which must be properly cleansed. The celebration of Christmas enables Christians to participate in the events of sacred history. According to Karpovych, using their imagination helps believers to meet with the newborn divine Baby and to share the joyfulness with those who celebrated the Messiah's coming in ancient Israel. This propensity for compassion is an efficient mechanism for listeners/readers of the sermon to open their hearts and become closer to Jesus the Savior. Karpovych constantly emphasizes that the Lord descends from the Kingdom of Heaven to raise sinners to the heights of paradise. This vertical up-and-down movement represents the preacher's view on the soteriological "strategy" of God. However, redemption is possible only in the womb of the true Church, which is compared to a sky illuminated by the spiritual light of Christ. Moreover, God needs people's attempts to rid themselves of their moral impurity; this is why Karpovych prompts believers to repent their sins, to confess and to do good works, practicing prayer, fasting, and almsgiving. [ABSTRACT FROM AUTHOR]

This paper deals with diachronic of rethink by the philosophy of modern times primordial existential problems of man, come down to European consciousness through their crystallization in the Bible, which was formed in the controversy with the pagan-magical desire to dominate man in the world. Bible ceases to be arch myth-poetical folk stories, it has mainly intellectualists nature and aims to organize reality of life on eradication of mythologist, strengthening a sense of the significance of their own real history of the Jewish people and the nations that surround it as sacrosanct, a cautionary tale. A task knowledge of the laws of the Divine plan and the distinction between Good and Evil places in the centre of the world Deity becomes a breeding ground for Christian anthropocentrism that elevating man as the "image of God", seamlessly connects with theocentric situation, and it is different from anthropocentrism of ancient-Renaissance type, that really treats a person as theomachist and "ruler of nature", which is made later in the project Modern. That is, the latter is already present in the Bible in the "bound" form, and formed, in fact, in the bosom of the biblical worldview. This biblical rational concept was replaced by anthropocentric myth, utopian fantasies, mythologies of "secularized religion", the mythologizing of scientific knowledge and even revival of occultism. This situation makes the view look at the innovation and creativity of the project.

The article by Sannikov Sergiy “History and Hermeneutic Horizons of the Bible Commentaries in the Slavic Context: Part 1. History and Practice of the Bible Commentaries in the Slavic Context” is the first part of the research of the history and hermeneutic horizons of the Bible commentaries in the Slavic context. The author surveys the history of the Bible interpretation in Eastern Europe, analyzes the diachronical interpretation principles progress, shows the hermeneutical methods used in the Evangelical movement of in the 19th and 20th centuries and the correspondent hermeneutic approaches in the Orthodox tradition. The author distinguishes the main hermeneutic principles being the basis for the commentators of the 19th-20th centuries and the approaches to interpretation practiced in the Slavic context. A special attention is given to the Bible interpretation made by national authors who have been publishing their works during the last 20 years. The main emphasis is made on the literature on hermeneutics published in recent years and used in Evangelical educational institutions.

У Музеі нацыянальных культур Іўя захоўваецца татарскі рукапіс другой паловы ХХ ст., напісаны кірыліцай. Рукапіс змяшчае некалькі апавяданняў на біблейска-каранічныя тэмы (пра цароў Давіда і Сулеймана). У артыкуле разглядаецца пачатак і эвалюцыя кірылічнага і лацінскаграфічнага пісьменства сярод татараў былога Вялікага Княства Літоўскага, а таксама робіцца спроба вызначыць месца даследаваннага рукапісу ў рэчышчы гэтай традыцыі. Значная ўвага надаецца высвятленню жанравай прыналежнасці твораў, якія ўваходзяць у згаданы рукапіс, і праблеме ідэнтыфікацыі выкарыстаных у ім крыніц.

The article explores the initial stage of the development of Christian theological ideas about Islam, especially paradigmatic interpretations of Islamic teachings and religious practices. Proved that Islamic monotheism Christian theologians was seen models of Jewish monotheism and criticism that was used traditionally relatively Jews, was transferred to the Muslims. This criticism was metaphysical and out of the analogy between God and the human soul. Arguments for three persons of God as a prerequisite of its reasonableness and vitality, could have influence on Islamic theology because of their weakness. Three persons of God for Christian theology is actually known of Revelation, and all similar to arranging soul can not have apodictic force or even higher degree of reliability. This realization led to the need for Christian theologians to question the authenticity of the revelation of God to the Prophet Mohamed and prophetic status to deny the latter. Based on the principle of «judge the religion of the conduct of its supporters», Christian theologians have criticized the founders and followers of Islam for polygamy, materialistic character idea of paradise, fatalism. Overall, Christian theologians have tried to present Islam as a barbaric «heresy» in theory and practice, over which is raised Christianity as the religion of civilized people. [ABSTRACT FROM AUTHOR]

The most of Christian traditions embrase the notion of sacrament (Latin: sacramenta). This notion deals with the church directives in a narrow meaning. According to Saint Augustine, the sacrament is a visible action of an invisible grace thus the Church, the Christ, the Bible, being material phenomena where two natures combine (Divine and human), are also considered to be sacraments. Therefore, the author of the article presents the Bible as the most outstanding and the most visible example of a sacrament in a broad meaning. Using the examples of the attitude change to the Bible in the Catholic tradition, the author studies themove from the sacral perception of the text in the decisions made at the Council of Trent to its open sacramental understanding in the documents of the Second Vatican Council and its post-council decisions. Due to the fact that Ukrainian scholars and local clergy theologically poorly interpreted the Bible as a Word of God in the Catholic tradition, the goal of this article is to make a diachronic comparison of the results of the Council of Trent and the Second Vatican Council, which allows to show the change dynamics in the attitude of the Catholic Church to the Bible. TheCouncil of Trentwas a reaction of theCatholic Church to the emergence and achievements of the Reformation and its important principle Sola Scriptura. The Council approved two doctrinal documents on the Sacred Scripture: the first one deals with the Scripture canon and the relations between the Scripture and the Sacred Tradition, and the second one defines which text of the Scripture is to be considered sacred and official and how to interpret this text. The author concludes that the Council limited the Sacred Tradition only with faith and moral issues, meaning spheres of doctrines and piety, and recognized Latin translation of the Bible - Vulgate - to be the only official version to have a sacred meaning and "a sacred book per se". The Bible is admitted to be a closed book, separated fromthe readers and receivers of the Gospel, which is prohibited for an autonomous interpretation. On the contrary, the Second Vatican Council and its documents (Lumen Gentium - Light of the Nations and Dei verbum -Word of God), in their essence, had a pastoral task, manifested in an attempt of giving a comprehensible overview of the Catholic Church doctrine for the world community. Therefore, the author asserts that the last 400 years of the history of the Catholic doctrine show serious changes in its attempt of contextualization and mark its main peculiarity: reaction to the modern society challenges and needs. The task of the Second Vatican Council was to clarify the nature of the Sacred Scripture, which had to balance the Tradition and a newapproach to the Scripture. Based on the analysis of the documents of the mentioned Councils and the commentaries of the authoritative Catholic preachers (Pope Benedict XVI, r. RobertMurray, r. Josef Ratzinger, Scott Hahn), the author concludes that the new approach to the Sacred Scripture essentially points to the open sacral and sacramental character of the Bible. The author emphasizes the modern approach to the sacralityof the Bible notonly as to a "sacral book per se", but also in its sacral effect on the reader. The researcher asserts that new changes declared in Dei verbum and Verbum Domini, which emphasize the pastoral effect of the Bible as a way of knowing Jesus Christ, are crucial for the building relations between various Christian movements, especially for the Catholic and Protestant traditions. [ABSTRACT FROM AUTHOR]

Copyright of Hileya: Scientific Bulletin / Gileya is the property of GILEYA Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Hileya: Scientific Bulletin / Gileya is the property of GILEYA Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Hileya: Scientific Bulletin / Gileya is the property of GILEYA Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Scientific Journal of National University of Life & Environmental Sciences of Ukraine. Series: Economy, Agrarian Management, Business is the property of National University of Life & Environmental Sciences of Ukraine and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

У статті йдеться про історію розвитку жанру богословсько-полемічного трактату в українській літературі другої половини XVII – XVIII ст., зокрема, дискусії між православними та авторами та російськими старовірами. Визначаються етапи розвитку та характерні стилістичні особливості. Зокрема йдеться про полемічний трактат Дмитра Туптала «Розыск…» та роль біблійної герменевтики в цьому творі.