Aleksandr Michaylovich Prilutskiy, doctor in philosophy, professor, Herzen State Pedagogical University of Russia (naberezhnaya reki Moiki, 48/20a, Saint-Petersburg, Russia,191186) alpril@mail.ru
Prilutsky А. М. Metaphors of the religious ritual discourse, Religiya. Tserkov’. Obshchestvo. Issledovaniya i publikatsii po teologii i religii [Religion. Church. Society: Research and publications in the field of theology and religious studies], Saint-Petersburg, 2013, vol. 2, pp. 21–37.
DOI: 10.24411/2308-0698-2013-00008
Language: Russian
The article is devoted to the analysis of feature of metaphors in the language of religious rituals with different methods of semiotic and hermeneutic research. The author comes to the conclusion that precisely through metaphorizing revealed deep sense of religious rituals.
Vladimir Yur’evich Lebedev, Doctor in philosophy, professor, the Tver’ State University (ulitsa Ghjelyabova, 33, Tver’, Russia, 170023) semion.religare@yandex.ru
Lebedev V. Yu. On the problem of cultural religiosity as phenomen of contemporary Russian religious culture, Religiya. Tserkov’. Obshchestvo. Issledovaniya i publikatsii po teologii i religii [Religion. Church. Society: Research and publications in the field of theology and religious studies], Saint-Petersburg, 2012, vol. 1, pp. 22–34.
DOI: 10.24411/2308-0698-2012-00012
Language: Russian
Culture and religion are correlated in theory and in socio-religious
practices. As referred to Christian history, the reality of the 4th
century and that of S. Kierkegaard’s time are similar. The philosopher opposed
the so-called Dutch «synthesis of religion and culture.» In this article the
author defines the phenomenon of cultural religiosity and stresses secondary
role of religion in the pattern. There are different cultural religiosity types
in Russian society – indifferent, archaizing, modernistic, eclectic, selective,
and inverting. The article explores how cultural religiosity is included into
the processes of differentiation and institutionalization. One’s attitude to a
theological tradition can be characteristic to the phenomenon concerned. The
author examines some kinds of parareligious creative work and folklore of the groups
of people prone to cultural religiosity.
Cultural religiosity is specific to many mainstream confessions and less
connected with any marginal groups on account of their noncultural preferences
as a matter of principle and reluctance to suppress spreading as it happens
among «ethnic Christians.»
Cultural religiosity bearers frequently take religion easy. They are guided
by momentary situations and follow religious principles solely in cases out of
danger for their prestige and
wellbeing. They speak eclectic language («social newspeak») and have quite
naturalistic eschatological expectations still paradoxically admitting peculiar
views on existence of a transcendental being, up to atheism.
The article pays attention to the reasons of appearance of such strata as «mass/popular Christianity» within the religious community, which is different from mainstream one. Some aspects of struggle for being called a church are considered, as well as problems of ecclesiological reductionism and threats to lose the church’s authenticity.
