Speech by Metropolitan Hilarion of Volokolamsk, Chairman of the Department for External Church Relations of the Moscow Patriarchate, Rector of the All-Church Postgraduate and Doctoral Studies named after Saints Cyril and Methodius Equal to the Apostles, at the All-Russian Symposium "Religion in the Aspects of Philosophical, Theological, Religious Approaches: Problems of Defining an Object and Expertise" (Russian Academy of National Economy and Public Service, April 22, 2016).
Dear Olga Yurievna,
Dear colleagues!
The organizers of the symposium asked me to make a report on my vision of the place of theology in the system of Russian science and education.
Theology in the secular educational space
The question of the status and role of theology (or theology) in the educational space goes far beyond the narrowly specialized interests of representatives of theological schools of the Russian Orthodox Church or other confessions. It is directly related to the development of our country and its national security.
The geopolitical challenges we are facing show that urgent systemic measures are needed to change approaches to spiritual, moral and civic-patriotic education, and more broadly to the role and place of religion in education. We cannot limit ourselves to the task of instilling respect for traditional religions as ways of tolerant coexistence in a multicultural environment. This approach has already led to a crisis in the West.
We face a much more difficult task: to form a value-oriented worldview in young children based on our religious traditions, creating such an intellectual and spiritual environment in society that is able to confidently withstand these challenges.
For this, it is necessary to revise the stereotypes of “secularism” imposed on us, which do not allow religion to be effectively present in the educational space.
Today, there is no longer any doubt about the justification for teaching the Fundamentals of Religious Culture at school; this experience requires expansion, distribution to other levels and forms of education. The latter, in turn, gives rise to the need for scientific, methodological, and personnel support - I am talking specifically about theological personnel, about theology.
In addition, theology is a special space for interfaith, interreligious communication with a very important, specific format of dialogue. Expanding this dialogue window is not only in the interests of traditional religions, but also in the direct interests of the state. At the same time, the level of discussion, the level of interaction, the purpose of which is the unity of values, our national unity and social solidarity, also depend on the availability of scientific and theological personnel prepared for such a dialogue, included in the life of the religious community and having authority and influence in it.
That is why we are talking about the need to complete the work on the creation in the secular educational space of the branch of scientific knowledge "theology", including the right to receive state-recognized academic degrees in theological specialty.
It may be objected that there is no such tradition in Russian university education. Yes, indeed, in pre-revolutionary Russian universities and other secular educational institutions there were no theological faculties, unlike a significant part of European universities, dating back to the Middle Ages. However, the education system in Russia gave graduates of theological academies, who defended dissertations and received degrees in theology, all the necessary rights, similar to the rights of university graduates.
If we talk about foreign models of theological education, then we should study their experience, but we should not count on the possibility of technical transfer or blind copying. Moreover, the crisis of Christian culture in Europe, its visible consequences, warn against uncritical borrowings.
In turn, the domestic system of training theological personnel, destroyed in Soviet times, continues to be restored. And this process, which has gained momentum in recent years with the joint work of the Church and the state, is capable of reaching a new level, where Russia can become a leader.
Today Russia has a special role. In our spiritual revival, not only the peoples of our country see their hope, but also people in many countries who for a long time placed their hopes on Western values, Western philosophy, Western culture.
Overcoming the worldview, value, moral crisis is impossible without the cooperation of the state and society, and religious organizations are the largest public associations.
And since religious teachings are traditionally expressed in the language of theology, the language of theology, then theology in its current Russian context is not secular and not “supra-confessional”, which they are trying to impose on us in accordance with the models mentioned, but relating to traditional confessions - opens up additional opportunities to confidently draw trajectory of movement into the future of Russia.
Specific parameters for the presence of theology in secular universities
Today, we should talk about the presence of theology in Russian science and education, no longer in the modality of possibility or desirability-undesirability, not in the subjunctive mood, but in the modality of the entry of theology into the educational space that has taken place both de facto and de jure. The country has legally fixed and actually operates a system of university theological education, which includes the appropriate levels: bachelor's degree, specialist's degree, master's degree, postgraduate study, and additional educational programs. Theology (scientific branch 26.00.00, scientific specialty 26.00.01) is included in the nomenclature of specialties of scientific workers of the Russian Federation, the passport of the scientific specialty has been approved, work is underway to open an appropriate dissertation council. The Saints Cyril and Methodius General Church Postgraduate and Doctoral Studies, Lomonosov Moscow State University, the Russian Academy of National Economy and Public Administration under the President of the Russian Federation, St. dissertations in the specialty 26.00.01 - Theology.
Theology is taught in 48 Russian universities (including 36 state ones), in 36 cities of all federal districts. Orthodox theology is taught in 42 universities (including 36 state ones) in 33 cities. In 15 universities, a specialty program is being implemented, in 35 universities - a bachelor's degree, in 14 universities - a master's program. Professional retraining programs (1-4 years) have been opened in 6 universities, advanced training courses in 7 universities, and theology is taught in 9 universities as part of elective courses.
Diocesan councils for theology have been established in the capital and regions to ensure interaction between theological departments of universities and the Church.
In Russia there are not only Orthodox, but also Islamic theological divisions in universities. There are examples of the coexistence of several confessional profiles within the same faculty, for example, at the Faculty of Theology of the Ural Mining University.
In parallel with the entry of theology into the secular educational space, there is a convergence of the church education system with state standards. On the territory of the Russian Federation, the Russian Orthodox Church today has 35 theological seminaries, two theological academies, as well as the General Church postgraduate and doctoral studies named after Saints Cyril and Methodius. Thirty-five of them have a state license. Nine theological schools implement the Federal State Educational Standard (FSES) for bachelor's programs in theology, two - the FSES for master's programs in theology.
The system of spiritual education of the Russian Orthodox Church as a whole is focused on educational programs, either built on the basis of the Federal State Educational Standard “Theology”, or as close as possible to them.
Theological academies have opened postgraduate courses, and there are dissertation councils for the defense of candidate dissertations in theology. The Church-wide Graduate and Doctoral School offers postgraduate and doctoral programs. There is a church-wide dissertation council for the defense of doctoral dissertations in theology and church history. The requirements for dissertation research in theological educational institutions comply with the requirements of the Higher Attestation Commission. The procedure for accepting and defending dissertations in church dissertations is also focused on HAC standards. Efforts are being made to develop and improve the quality of research programs based on the leading academic institutions of the Russian Orthodox Church
Why do secular universities need theology?
The process of returning theology to the Russian academic space was complex. But in the end, historical justice and statesmanship triumphed. The discriminatory barriers set up in the era of state atheism have been overcome. The restoration of theology in academic rights has also become one of the aspects of the implementation of Russia's obligations assumed by it when entering the European educational space under the Bologna agreements, providing the possibility of mutual recognition of degrees, including in theology. Thus, the recently adopted Pan-European Classification of Specialties of Highest Scientific Qualification includes theology.
The entry of theology into the university and academic space does not contradict the secularism of the state and society, provided that it is understood not in the spirit of aggressive secularism and atheism, but as ideological neutrality while observing the principle of freedom of conscience. The presence of theology in education and science is a sign of the civic maturation of Russian society, its acceptance of its structural complexity, multifactoriality, while simultaneously recognizing the significance of the spiritual and cultural roots of Russian civilizational identity.
Christian theology, theological rationality is one of the essential elements of European and Russian culture, it ensures the presence in the culture of Christian truths and ideas that express the religious experience of many generations. Like any science, theology has not only a highly specialized meaning, but also creates the basis for the preservation, multiplication and subsequent transfer to a wide public space of a certain kind of knowledge that has general cultural significance.
Theology is also a necessary tool for communicating religious meanings in a civil dialogue on issues affecting the common good. The need for such a dialogue, with the participation of religious groups, as we remember, was convincingly written by Jurgen Habermas.
Dialogue with the scientific and expert community
Public and expert recognition of theology in its academic status has become possible largely due to the constant dialogue with the scientific and expert community.
One of the most difficult formal tasks turned out to be the solution of the issue of introducing theology into the nomenclature of specialties of scientific workers and the development of a passport for a scientific specialty.
Here, the key was the discussion of the scientific status of theology, its subject specificity, different from those of other scientific specialties, as well as the problem of confessional differentiation.
The experience of recent years has confirmed me in the opinion that, despite the importance of scientific and methodological discussions about the scientific status, subject-methodological definitions, interdisciplinary distinctions, they should not be the basis and key argument for establishing some direction as a scientific specialty.
In practice, the most important argument in favor of recognizing a new separate scientific branch or specialty is the existence of an established scientific school, a scientific and expert community recognized by other members of the academic community.
In the case of theology, the situation was just that. First, for the humanities, the pre-revolutionary tradition retains its significance, when famous scientists were associated with both academic theology and university science. Secondly, a number of significant foreign theologians are known in Russia, recognized and cited by Russian scientists, specialists in other branches of the humanities (philosophers, historians, linguists, art critics). And, thirdly, there appeared Russian scientists who came from academic to ecclesiastical science or made their way back, retaining their presence in the sphere of their original studies. Actually, this third group, for the most part, today constitutes the scientific and expert core of Russian theology. These are professors of the OCAD, theological academies and seminaries, PSTGU, RKhGA, theological departments and faculties, authors of the Orthodox Encyclopedia, as well as scientists who are not formally associated with church academic institutions, but at the same time are engaged in research activities recognized by them and their colleagues. by the theological community of the theology.
Thus, the scientific and expert Russian theological community (I am talking now about Orthodoxy, although this is largely true in relation to other traditional religions of Russia) is diverse, diversified, multidisciplinary in composition, has a good level of academic ties with both Russian and international by the academic community, recognized by church academic institutions, but at the same time it does not yet have formal scientific and shop signs. The fact that a significant part of the members of the expert theological community recognized by the HAC has degrees in related scientific fields became the basis for the interim decision of the Ministry of Education and Science that at this stage academic degrees in theology will be awarded not in theology, but in history, philosophy, philology, pedagogy and psychology, cultural studies and sociology, art criticism. The argument is the lack of a sufficient number of experts with recognized theological degrees to form an expert council of the HAC in theology. This argument seems to us not convincing enough, we believe that there are a sufficient number of specialists who are able to form an expert council of the Higher Attestation Commission on theology, but not on the basis of industry-specific attributions of academic degrees, but on the basis of their research topics and subjects taught.
Subject specificity of theology
As for the subject specificity of theology, it is formally spelled out in the passport of the corresponding scientific specialty. The draft passport was prepared at the Department of Philosophy of Religion and Religious Studies of Moscow State University, which is important in connection with the question of the intersection of the areas of responsibility of theology and religious studies.
Speaking about the fact that the passport of a scientific specialty is approved by the Higher Attestation Commission, I do not want to say that all issues of the subject-methodological demarcation of theology and related sciences are resolved with complete clarity and to everyone's pleasure. This is not true.
It is also false to say that everything is perfectly clear with the self-representation of theology as a science. The assumption of complete clarity in the issue of correlating the scientific specialty "theology" with church theology and the complex of church sciences, as they traditionally existed and still exist in the academic and educational institutions of the Russian Orthodox Church, is also incorrect.
A preliminary understanding of the subject-methodological specifics of theology, as I said, is enshrined in the passport of a scientific specialty. This understanding, which is a convention, the result of an uneasy compromise between representatives of related scientific and expert communities and theologians, in my opinion, is quite enough today to start the productive work of expert and dissertation councils in theology and resolve questions about the disciplinary affiliation and scientific consistency of dissertation research. The best way to resolve problems that may arise here is practice.
The main thing we count on is constant cooperation with representatives of related sciences.
In particular, I believe that we will be able to achieve a good level of understanding and cooperation with religious scholars. Bearing in mind the fears voiced from time to time, I can responsibly state: theology does not set itself the task of ousting religious studies from the university and academic space, does not set itself the task of replacing itself, taking the positions of religious studies. Precisely because we, for our part, see the subject-methodological specificity of theology in relation to religious studies, we do not pretend to its academic destiny. On the contrary, we believe that the emergence of theology as a scientific specialty will contribute to a better understanding of the subject-methodological specifics of religious studies.
We count on the development of cooperation between theological institutions in secular universities, as well as ecclesiastical theology with religious scholars, as well as with representatives of other related sciences. So, work on philosophical and theological areas could be fruitful: hermeneutics, epistemology, problems of language, metaphysics, philosophy of religion, theory of culture, social and political philosophy, anthropology, axiology, ethics. In terms of interaction with the social sciences, in particular, the question of the relationship between religion and science as socio-cultural realities and public institutions could be studied. Theology has a theoretical resource for understanding the "social being" of the Church - ecclesiology, and, in part, social ethics. Therefore, it is probably ecclesiology and Christian social ethics as areas of theological thought that could become the sphere of interdisciplinary interaction with the social sciences.
At the same time, the emphasis on practice and interdisciplinary cooperation in specific areas does not remove the importance of clarifying scientific and methodological issues. Thus, within the framework of the commission on theology of the Inter-Council Presence of the Russian Orthodox Church headed by me, a document “Theology as a science and its place in the system of knowledge” is being prepared. The study of this topic aims to clarify both the scientific status of theology/theology, its subject-methodological specifics, and clarify the role of theology itself, that is, theology, understood as a science, in the experience, life and ministry of the Church.
The Church-wide postgraduate and doctoral studies, together with leading ecclesiastical and secular scientific institutions, regularly hold a seminar on complex scientific and methodological issues of theology.
Colleagues! It seems to me that we have good reason to be optimistic about the future of theology in the Russian academic space. And I want to once again testify to our total openness to academic cooperation for the benefit of Russian science, education, and Russian society as a whole.
The creation of a high-quality and modern system of theological education in a country like Russia, where for many centuries people of different faiths live in peace and harmony, is one of the factors for the sustainable development of the state and interreligious peace in it
June 16, 2017
Report Chairman of the Department for External Church Relations of the Moscow Patriarchate, Metropolitan Hilarion of Volokolamsk at the plenary session of the First All-Russian Conference "Theology in the Humanities Educational Space", which opened in Moscow June 14, 2017
Dear honored guests and participants of the conference! Dear colleagues!
Let me, first of all, thank the leadership of the National Research Nuclear University MEPhI and personally Rector Mikhail Nikolaevich Strikhanov for the opportunity for all of us to gather in this hall to discuss the pressing problems of the formation of the Theology industry in modern Russia.
When five years ago we jointly opened the department of theology at this leading Russian university, many were perplexed: what does theology have to do with nuclear physics? why should nuclear scientists study theology? The answer to these perplexities lies in the name of the educational institution, more precisely, in one word from this name: “university”. What is a university? This is by no means a specialized institution of a narrow profile, not a vocational school. This is an educational institution that trains people who, being professionals in their field, are also widely erudite in other fields, including the humanities.
Theology has exactly the same relation to nuclear physics as philosophy, history, law, Russian language and literature, and other humanitarian disciplines. For many decades, theology has been artificially thrown out of the educational space.. The Bible, the Koran and the Talmud were in fact forbidden literature, and Jesus Christ was learned mainly from "Masters and Margaritas".
This unnatural situation is corrected today, and theology has taken its rightful place in the system of the humanities taught at a secular university. The question of whether theology is a science or not is actually closed: the inclusion of the specialty "Theology" in the nomenclature of the VAK put an end to disputes on this topic.
This was followed by the approval in September 2015 of the passport of the scientific specialty "Theology". The Expert Council of the Higher Attestation Commission on Theology began its work, the composition of which was formed with the support of religious organizations that are members of the Interreligious Council of Russia. Each of the experts included in the Expert Council has a name in a certain field of humanitarian knowledge, at the same time, they are scientists who are trusted in the respective religious organization.
Thus, from the very beginning, the project of introducing the specialty "Theology" into the secular educational space had an interreligious character. And it is no coincidence that representatives of Russia's traditional confessions are present in this hall today.
Under the auspices of the VAK was the first in the history of Russia Joint Dissertation Council in the specialty "Theology" was created. On June 1 of this year, the first in modern Russian history the defense of a dissertation for the degree of candidate of theology took place. This defense was a kind of strength test for the members of the dissertation council, as atheistic representatives of the biologists' community sent five negative reviews, accusing the candidate of being based on the "hypothesis of the existence of God", and such a hypothesis supposedly contradicts the scientific worldview. However, 21 members out of 22 present voted in favor of awarding the required degree to the dissertation candidate.
This defense demonstrated, on the one hand, a high degree of solidarity among those involved in the formation of the scientific branch of "Theology". On the other hand, it showed that our society still retains the inertia that comes from the times of forcibly imposed atheism, when people were taught that religion is incompatible with science. And therefore, there remains a need to explain again and again what theology is, why it is needed.
Theology is a systematic form of expressing the doctrine of a particular religious tradition, its dogma, it forms a religious worldview. Creation of a high-quality and modern system of theological education in a country like Russia, where people of different faiths have lived in peace and harmony for many centuries - one of the factors of sustainable development state and the interreligious world in it.
To study religious phenomena from a theological point of view means to study them in the broad context of religious tradition, just as the study of philosophical texts and ideas requires their consideration in the context of philosophical tradition. And this requires systematic theological education, an important element of which is internal communication in the theological community, which includes both teachers and students. In this respect theology has all the features that are characteristic of other scientific disciplines.
The combination within the theology of personal experience and theological competencies with the scientific methodology of research gives an effect that is impossible with an external, detached approach to religion. If, for example, a religious scholar studies religious practices by the method of third-party observation, then he must make a special effort to model religious consciousness, while the theologian is already included in religious practices and is the bearer of religious consciousness.
However, this applies not only to religious studies, which is aimed at the study of religion. It is equally important that theological competencies and theological views on the phenomena and processes under study are useful, and sometimes necessary, for specialists in other sciences, in whose field of vision are man, nature or society.
The theological perspective, along with the philosophical or cultural perspective, is capable of to open to representatives of other disciplines new perspectives, approaches, a fresh look at old problems.
In this context, one can speak about the importance of such areas of theological research as theology of personality, theology of culture, theology of education, and pastoral psychology. They are a kind of bridge between the theoretical problems of theology and the practical realities of society.
However Ethics is the clearest mediator here., which makes it possible to perceive and analyze the existing socio-political, cultural, economic and other social processes through the prism of axiological and normative attitudes, which basically - whether someone wants to admit it or not - have a religious basis. It is religious ethics that makes it possible to use a language that is understandable to modern man and does not require special theological training.
And all these opportunities are applied where theology is included in the practice of universities and scientific communities, where it is a legitimate and equal participant in scientific and academic communication.
We are moving along this path. This is evidenced by the presence here of a large number of leaders, professors and teachers of numerous secular and ecclesiastical universities in which theological programs are being implemented. And since we are at the National Research Nuclear University "MEPhI", I note that the five-year work of the Department of Theology of this university shows a successful experience in using the possibilities of theology as a humanities.
Those who today are trying to challenge the scientific nature of theology proceed from certain stereotypes that developed in the Soviet era and have not been eliminated to this day, in particular, from the idea that scientific and religious approaches are mutually exclusive.
However, it is necessary to point out the conventional nature of scientificity. The idea of what belongs to science and what remains outside of it is the result of a certain convention, that is, an informal mutual agreement of scientists. Thus, before the scientific revolution of the 17th century, science was identical to learning as such: a philosopher, an erudite, a sage was considered a representative of science.
After the emergence of scientific natural science, the criteria separating science from non-science were established: rationality, empiricism and objectivity. These criteria retain their significance today, but scientific character is determined not only by them. In the process of the development of science, scientific paradigms were replaced, and what was not previously considered scientific acquired a scientific status. In addition to the natural and exact, new humanities and social sciences appeared, which did not immediately find their place in the academic space.
Some of them have acquired scientific status relatively recently, for example, psychology, sociology, cultural studies. In addition, new scientific disciplines have emerged as a result of interdisciplinary interaction: within the natural sciences (for example, biochemistry) and at the intersection of the humanities and natural sciences (cognitive science). In other words, science grew with new disciplines, and this process is likely to continue.
It should also be noted that the recognition of new scientific disciplines was associated with their institutionalization: over time, new specialized departments were opened at universities, and then faculties. Suffice it to recall how difficult it was for sociology to enter the university space, and yet today no one questions its scientific status.
This points to another important circumstance. Those research areas that are included in the organizational structure of educational and research institutions are recognized as scientific. However, such inclusion is not only a recognition of the scientific nature of a certain discipline, but also a guarantee that the research and educational activities carried out within this discipline will meet scientific criteria.
Thus, the inclusion of theology in the complex of scientific disciplines is a multifactorial process. It is necessary to understand that certain theological disciplines are scientific in terms of the research methodology and the procedure for qualifying it as scientific.
Recognition of the scientific status of theology corresponds to modern world experience and the strategy of integrating domestic science into the world scientific community. But it's important to make theology open to public and social problems solved in our country, and its role in the common scientific and humanitarian space is fully used to develop interreligious dialogue and cooperation.
An important issue is the lack of understanding in the academic community of the criteria that determine the scientific status of theology, which prompts some representatives of this community to criticize, which is far from a constructive position.
I will base my analysis and examples on the Orthodox tradition that I represent. Referring to it allows us, for convenience, to use the terms theology and theology interchangeably.
Let me remind you that in the Orthodox tradition, theology is the value-worldview core of faith. It is the basis of normativity, not related to science. However, it is studied by special theological disciplines that expound, interpret and substantiate the teaching of the Church.
For example, dogmatic theology- this is a detailed presentation of the main dogmatic truths that are binding on all members of the Church. Closely related to doctrine are such disciplines as apologetics, moral and pastoral theology, within which doctrine is applied to various areas of church life - mission, religious and moral preaching, counseling.
One more example: patrology engaged in the study of ancient church writing. Its subject area is theological texts and works of church writers of antiquity. In this sense, it is similar to such disciplines and scientific specialties as the history of philosophy or the history of literature.
I note that in recent decades in Russia there have appeared quite a few independent patrological studies of secular and ecclesiastical scientists, many of which are by no means inferior to the works of foreign colleagues. New translations of patristic writings were made, provided with scientific commentaries and reference apparatus, translated into Russian and introduced into scientific circulation the fundamental works of foreign authors.
Another example might be liturgy, the subject of which is worship, and related disciplines adjacent to it, for example, the history of church singing.
I will complete the list of examples biblical studies, which also has its own special subject, problem field, research methods. In modern biblical studies, an interdisciplinary approach is widely used. The study of Holy Scripture is impossible without a deep study of the ancient languages (Hebrew, Greek, Aramaic, Syriac, Coptic, Latin, etc.) and comparative linguistics; it requires a deep knowledge of the history and culture of the ancient world. The study of the Bible is not just the study of an ancient text, it is the study of the rich history of its interpretation.
Theological are such special disciplines studied and taught in theological schools as the history of the Church, canon law, Christian archeology, and the history of Christian art. These disciplines are theological, since they are directly related to the life of the Church, but in terms of internal organization and methodology, they are similar to other humanities and social sciences. They can be called theological, attributed to the scientific specialty "Theology" and included in a new branch of knowledge.
In passing, I note that talking about theology as a "new" branch of knowledge is possible only in the current Russian context. Historically, it was theology that stood at the origins of university education, and all the largest universities in Western Europe began as theological schools.
I would like to dwell on the most important trend of recent years in the Russian educational space: gradual convergence of the sphere of confessional spiritual education with the sphere of secular education. In Soviet times, these spheres were separated, a blank impenetrable wall was built between them. Today, this wall has been destroyed, as evidenced, in particular, by the state accreditation of several leading theological schools of the Russian Orthodox Church.
Preparing our educational institutions for accreditation (and this process is still far from complete), we are taking care to bring them to the scientific level at which secular higher education is in modern Russia. This applies not only to technical parameters (the number of square meters per student, the availability of a gym, etc.), but also to the requirements for scientific programs and the teaching methodology itself. Only those theological schools that fully comply with the formal criteria set by the state for higher educational institutions receive accreditation.
One of the actions aimed at raising the level of education in our theological schools was introduction of a unified educational standard. Prior to this, the curricula of one seminary or academy could be strikingly different from those of another theological school of a similar level. Now all theological schools are taught according to a single standard.
Another large-scale project that is being carried out in the Russian Orthodox Church under the direct supervision of His Holiness the Patriarch and the Supreme Church Council is creation of new textbooks for theological schools. Until recently, our students studied either from pre-revolutionary textbooks or from literature published in exile. The time has come to update the entire body of educational literature so that each discipline is taught at a modern scientific level.
Today, I am pleased to present to the high assembly signal copies of the three teaching aids that were discussed and approved yesterday at a meeting of the Supreme Church Council.
The first of these is called "History of Non-Christian Religions". This is a detailed and invaluable description of the religious teachings and traditions of monotheistic religions - Islam and Judaism, as well as other religions, including Hinduism, Buddhism, Confucianism. The textbook has already been tested in teaching at the Sretensky Theological Seminary and has been highly appreciated by specialists, including secular ones.
Another study guide is called the Four Gospels. This is the first volume of a planned three-volume collection. The book is designed to teach the student to work independently with the text of the Gospel, to compare the parallel narratives of the Evangelists, to identify points of difference and similarity between them. The textbook introduces the student to the ancient and modern interpretations of the gospel texts.
Finally, the third textbook is an anthology of ancient Christian literature under the general title "Holy Fathers and Doctors of the Church." This is an anthology, which is an appendix to the textbook on patrol, which is still in the process of being written.
Why am I presenting these textbooks here, within the walls of MEPhI University, where representatives of secular educational institutions have gathered? because these textbooks are created not only for theological schools. I hope that they will be equally in demand in the theology departments of secular universities. After all, the availability of modern teaching aids is the most important factor in the success of our common undertaking. And I I perceive the formation of the "Theology" branch as a common project of confessional educational institutions, be it Orthodox, Islamic and Jewish, and secular universities in which this scientific branch is developing.
In conclusion of my report, I would like to draw attention to what we need to do in the near future.
On the last day of May, the Presidium of the Higher Attestation Commission adopted a recommendation to award academic degrees not in "related" fields, as was previously supposed (philosophy, history, etc.), but in theology. This means that now, in his research, the theologian is no longer obliged to “tailor” theological topics to these related sciences and work with an eye to the specifics of concrete scientific methodologies or academic habits common in the respective communities of specialists. We can safely rely on the theological methodology proper and the development of theological problems (including issues of dogmatic, liturgical pastoral theology, biblical studies, etc.).
This poses new challenges for us to fill the branch of knowledge "Theology" with real content. As I already said, theology is not analogous to religious studies. It cannot be impersonal from a religious and confessional point of view. The passport of the only scientific specialty 26.00.01, which is so similar to the passport of the religious discipline, does not reflect either the content or the tasks of theology.
At the current stage it is necessary highlight within the branch of knowledge "Theology" specific areas- Orthodox, Islamic, Jewish. I believe that the design of theology as a branch of knowledge should take into account the prospect of the gradual formation of full-fledged groups of specialties relating to a particular religious tradition or denomination.
Convinced that the industry should be built on a religious and confessional principle. The division of theology into three groups of specialties will be similar to how, for example, philological sciences are divided into literary criticism and linguistics, while physical and mathematical sciences include astronomy, mechanics, and so on. Only the principle of division in this case will be belonging to a certain religious and confessional tradition.
In each of these groups at this stage, one specialty of the same name can be provided. In the future, as each of the specialties is actually filled with scientific achievements and specialized specialists appear, differentiated specialties can be gradually introduced within the confessional groups of specialties, breaking down the existing ones.
In order to develop the scientific branch "Theology", we must do not mix religious traditions, but study each of them separately. At the same time, it is important to find in them, with all the doctrinal and cultural differences, a common value-ideological core, and explore it from the standpoint of theology. This is the guarantee of the interaction of different religions, ethnic groups and cultures, and in the long term - the guarantee of preserving the unity of our great multinational country, which we must preserve not only for ourselves, but also for future generations.
On June 14-15, 2017, the First All-Russian Scientific Conference "Theology in the Humanities Educational Space" was held in Moscow.
The purpose of the forum, which was held with the support of the Ministry of Education and Science of the Russian Federation on the basis of the National Research Nuclear University "MEPhI" and the Church Postgraduate and Doctoral Studies named after Saints Cyril and Methodius, was to discuss topical theoretical and practical problems of the formation of the theological branch of knowledge and the development of theological educational programs in modern Russia.
The preparation and holding of the conference was attended by higher educational institutions, on the basis of which the Joint Dissertation Council in the specialty "Theology" operates, as well as: The Expert Council on Theology of the Higher Attestation Commission under the Russian Ministry of Education and Science, the Federal Educational and Methodological Association in the Higher Education System on UGSN "Theology", expert group on theology at the Interreligious Council of Russia, Interdepartmental Coordinating Group of the Moscow Patriarchate for teaching theology in universities.
Orthodox hierarchs and clergymen, heads of traditional religious communities of Russia, representatives of the Administration of the President of the Russian Federation, the Ministry of Education and Science of Russia, the Federal Service for Supervision in Education and Science, the Higher Attestation Commission, the Interdepartmental Coordinating Group of the Moscow Patriarchate for Teaching became participants and guests of honor of the forum theology in universities, rectors of higher educational institutions.
Among the participants of the conference from the Russian Orthodox Church were: Chairman of the Department for External Church Relations of the Moscow Patriarchate, Rector of the General Church Postgraduate and Doctoral Studies named after Saints Cyril and Methodius, Head of the Department of Theology of MEPhI, Metropolitan Hilarion of Volokolamsk; Metropolitan of Tula and Efremov Alexy; Metropolitan Sergius of Samara and Togliatti; Metropolitan Feofan of Kazan and Tatarstan; Metropolitan of Tambov and Rasskazovsky Theodosius; Metropolitan of Kemerovo and Prokopyevsk Aristarkh; Metropolitan Kirill of Stavropol and Nevinnomyssk, rector of the Stavropol Theological Seminary; Metropolitan Zinovy of Saransk and Mordovia, rector of the Saransk Theological Seminary; Metropolitan of Smolensk and Dorogobuzh Isidor; Chairman of the Educational Committee of the Russian Orthodox Church, Archbishop Eugene of Vereya, Rector of the Moscow Theological Academy and Seminary; Bishop Theophylact of Dmitrov; Archbishop of Pyatigorsk and Circassian Theophylact; Bishop of Rybinsk and Danilovsky Veniamin; Bishop of Tikhvin and Lodeynopol Mstislav; Bishop Konstantin of Zaraisk, Rector of the Kolomna Theological Seminary; Bishop of Glazovsky and Igrynsky Victor; Bishop Eugene of Sredneuralsky; Rector of the Minsk Theological Academy Archimandrite Sergiy (Akimov); rector of the Orthodox St. Tikhon Humanitarian University Archpriest Vladimir Vorobyov; the rector of the RPU, hegumen Peter (Eremeev); Rector of the Kursk Theological Seminary, Archimandrite Simeon (Tomachinsky); rector of the Nikolo-Ugresh Theological Seminary, hegumen John (Rubin); Dean of PSTGU Archpriest Pavel Khondzinsky; Archpriest Oleg Skomorokh, Deputy Director of the Institute of Theology and Pastoral Pedagogy at the RCCA; Hieromonk Onesimus (Bamblevsky), Chairman of the Department of Religious Education and Catechesis of the Moscow City Diocese; Protopriest Konstantin Pol'skov, Vice-Rector for Science of PSTGU; OCAD Vice-Rector for Academic Affairs Hieromonk John (Kopeikin); OCAD Vice-Rector for Research D.V. Shmonin and others.
At the beginning of the meeting, Metropolitan Hilarion of Volokolamsk read out a message of greeting from His Holiness Patriarch Kirill of Moscow and All Russia.
“The state recognition of theology as a scientific specialty, the creation of dissertation councils and the expert council of the Higher Attestation Commission marks the beginning of a new stage in the history of Russian education and science. All this indicates that society is gradually being freed from the burden of false ideas and ideological clichés of the past, according to which knowledge that did not fit into the framework of materialistic philosophy and natural science of the 19th century remained outside science. His Holiness Patriarch Kirill also noted that today there is a growing awareness among scientists that theology, which is primarily a systematic expression of religious faith, is also a system of disciplines that meet the criteria of scientific character. “Artificially separating this powerful layer of humanitarian knowledge from science and education means stealing from our culture, depriving it of historical memory, worldview and value foundations,” the Primate of the Russian Orthodox Church emphasized.
Minister of Education and Science of the Russian Federation O.Yu. Vasilyeva said in her speech that an order had been signed, according to which it is now possible in Russia to award the academic degrees of candidates and doctors of theology. The scientific specialty "Theology" appeared in Russia in 2015, however, there were no special academic degrees for theologians.
“It seems to me that we need to pay special attention to the training of scientific personnel. Therefore, the next question arises - this is the strengthening, strengthening of the departments of theology,” O.Yu. Vasiliev. According to her, in Russia there are no obstacles for the development of this field of science, and this is only the beginning of the path. The Minister of Education also noted that the number of state-funded places in the specialty "Theology" will be increased in universities.
In the message of the head of the Administration of the President of the Russian Federation A.E. Vaino called the recognition of theology in Russia as a complex scientific and educational discipline "an important and significant result of many years of constructive interaction between authorities, religious organizations, pedagogical and expert communities, a powerful incentive for the development of humanitarian knowledge." The appeal was announced by Aide to the President of the Russian Federation A.A. Fursenko.
According to the head of the Higher Attestation Commission under the Ministry of Education and Science, Rector of the Peoples' Friendship University of Russia V.M. Filippova, today the attitude to theological education in Russian society is based on myths and outdated stereotypes. However, theology is not limited to religious studies and is a complex scientific discipline covering a significant area of humanitarian knowledge.
Then the chairman of the Department for External Church Relations of the Moscow Patriarchate, the rector of the General Church postgraduate and doctoral studies, Metropolitan Hilarion of Volokolamsk, made a report "Theology in modern Russia: the formation of an industry."
According to Vladyka Hilarion, for many decades theology was artificially thrown out of the educational space, but now this unnatural situation has been corrected, and theology has taken its rightful place in the system of the humanities taught at a secular university. At the same time, from the very beginning, the project of introducing the specialty "Theology" into the secular educational space of Russia had an interreligious character. “Theology is a systematic form of expression of the doctrine of a certain religious tradition, its dogma, it forms a religious worldview. The creation of a high-quality and modern system of theological education in a country like Russia, where people of different faiths have lived in peace and harmony for many centuries, is one of the factors for the sustainable development of the state and interreligious peace in it,” the DECR chairman emphasized.
To study religious phenomena from a theological point of view means to study them in the vast context of religious tradition, just as the study of philosophical texts and ideas requires their consideration in the context of philosophical tradition, the hierarch recalled: “And for this, systematic theological education is needed, an important element of which is internal communication in community of theologians, including both teachers and students. In this respect, theology has all the features characteristic of other scientific disciplines. The combination within the theology of personal experience and theological competencies with the scientific methodology of research gives an effect that is impossible with an external, detached approach to religion. It was also noted that theological competencies and theological views on the phenomena and processes under study are useful, and sometimes necessary, for specialists in other sciences, in whose field of vision are man, nature or society.
Recognition of the scientific status of theology corresponds to modern world experience and the strategy of integrating domestic science into the world scientific community, Bishop Hilarion stated, emphasizing: “But it is important that theology becomes open to public and social problems being solved in our country, and its role in the general humanitarian space was fully used for the development of interreligious dialogue and cooperation”.
At the same time, the speaker noted that it is possible to speak of theology as a “new” branch of knowledge only in the current Russian context. Historically, it was theology that stood at the origins of university education, and all the largest universities in Western Europe began as theological schools.
Metropolitan Hilarion of Volokolamsk specifically dwelled on the most important trend of recent years in the Russian educational space: the gradual convergence of the sphere of confessional spiritual education with the sphere of secular education. “In Soviet times, these spheres were separated, a blank impenetrable wall was built between them,” he recalled. “Today, this wall has been destroyed, as evidenced, in particular, by the state accreditation of several leading theological schools of the Russian Orthodox Church.”
One of the actions aimed at raising the level of education in theological schools of the Russian Orthodox Church was the introduction of a single educational standard. Prior to this, the curricula of one seminary or academy could be strikingly different from those of another theological school of a similar level.
Another large-scale project that is being carried out in the Russian Orthodox Church is the creation of new textbooks for theological schools. The archpastor presented to the audience signal copies of three teaching aids, which had been approved the day before at a meeting of the Supreme Church Council.
Touching upon the decision to award academic degrees not in “related” fields, as was previously assumed (philosophy, history, etc.), but in theology, the OCAD rector emphasized: “This means that now in his research the theologian is no longer obliged to “adjust » theological topics related to these related sciences and work with an eye to the specifics of specific scientific methodologies or academic habits common in the respective communities of specialists. We can safely rely on the theological methodology proper and the development of theological problems (including issues of dogmatic, liturgical, pastoral theology, biblical studies, etc.). This poses new challenges for us to fill the Theology branch of knowledge with real content.”
According to Metropolitan Hilarion, at the current stage, it is necessary to single out specific areas within the branch of knowledge "Theology" - Orthodox, Islamic, Jewish. “I believe that the design of theology as a branch of knowledge should take into account the prospect of the gradual formation of full-fledged groups of specialties related to a particular religious tradition or confession,” the hierarch continued.
“In order to develop the scientific branch of Theology, we must not mix religious traditions, but study each of them separately,” Metropolitan Hilarion of Volokolamsk expressed confidence. - At the same time, it is important to find in them, with all the doctrinal and cultural differences, a common value-ideological core and explore it from the standpoint of theology. This is the guarantee of the interaction of different religions, ethnic groups and cultures, and in the long term - the guarantee of preserving the unity of our great multinational country, which we must preserve not only for ourselves, but also for future generations.”
During the plenary session, reports were also made by the rector of the National Research Nuclear University "MEPhI" M.N. Strikhanov and Rector of the Nizhny Novgorod State Pedagogical University named after Kozma Minin, Doctor of Philosophy, Professor A.A. Fedorov.
As part of the forum program, round tables were also held on the topics: "Theology as a branch of knowledge: problems and prospects", "Theology and educational standards", "Theology as a space for interfaith cooperation".
According to church.by
Read the article 253
On June 14-15, 2017, the First All-Russian Scientific Conference "Theology in the Humanities Educational Space" was held in Moscow.
The preparation and holding of the event was attended by higher educational institutions, on the basis of which the Joint Dissertation Council in the specialty "Theology" operates, as well as the Expert Council on Theology of the Higher Attestation Commission under the Russian Ministry of Education and Science, the Federal Educational and Methodological Association in the System of Higher Education in UGSN "Theology", expert group on theology at the Interreligious Council of Russia, Interdepartmental Coordinating Group of the Moscow Patriarchate for teaching theology in universities.
The participants and guests of honor of the conference were heads and representatives of the Administration of the President of the Russian Federation, the Ministry of Education and Science of Russia, the Federal Service for Supervision in Education and Science, the Higher Attestation Commission, Orthodox hierarchs and clergymen, heads of traditional religious communities of Russia, members of the Interdepartmental Coordination Group of the Moscow Patriarchate for teaching theology in universities, rectors of leading secular and religious institutions of higher education.
At the beginning of the plenary session, which took place on June 14, the rector named after Saints Cyril and Methodius Equal-to-the-Apostles, head of the Department of Theology of the National Research Nuclear University MEPhI (NRNU MEPhI), chairman of the Interdepartmental Coordinating Group for Teaching Theology in Universities, announced the greeting of His Holiness the Patriarch of Moscow and All Russ Kirill to the participants of the conference.
Greetings to the audience addressed: Minister of Education and Science of Russia O.Yu. Vasilyeva, Assistant to the President of the Russian Federation A.A. Fursenko, who announced the message of the head of the Administration of the President of the Russian Federation A.E. Vaino, as well as the chairman of the Higher Attestation Commission under the Ministry of Education and Science of the Russian Federation, the rector of the Peoples' Friendship University of Russia V.M. Filippov.
During the plenary session, Metropolitan Hilarion of Volokolamsk spoke on Theology in Modern Russia: the Formation of an Industry. Also, reports were made by the rector of NRNU "MEPhI" M.N. Strikhanov and Rector of the Nizhny Novgorod State Pedagogical University named after Kozma Minin, Doctor of Philosophy, Professor A.A. Fedorov.
After a break, under the chairmanship of Metropolitan Hilarion of Volokolamsk, a panel discussion on the reports was opened. During the round table session, the following speakers spoke: the rector of the Kazan Theological Seminary; President of the Russian State University for the Humanities, Chairman of the Expert Council on Theology of the Higher Attestation Commission E.I. Brewer; head S.L. Kravets; Head of the Department of Education, Science and Culture of the Spiritual Board of Muslims of the Russian Federation Sh.R. Kashaf; rector of the North Caucasian Federal University A.A. Levitskaya; rector; Professor of the Russian-American Educational and Scientific Center for Biblical Studies and Jewish Studies of the Russian State University for the Humanities L.F. Katsis; Rector of the Russian Christian Humanitarian Academy D.K. Bogatyrev; rector of the Volga Orthodox Institute named after St. Alexis, Metropolitan of Moscow, Archpriest Dimitry Leskin; President of the Nizhny Novgorod State Pedagogical University named after Kozma Minin L.E. Shaposhnikov.
As part of the forum program, on June 14, a round table was also held: “Theology as a branch of knowledge: problems and prospects” (leading professor of the Institute of Philosophy of St. Petersburg State University, Dean of the Faculty of Philosophy, Theology and Religious Studies of the Russian Christian Humanitarian Academy, theology VAK R.V. Svetlov).
Professor D.V. Shmonin, Deputy Chairman Hegumen Serapion (Mitko), Associate Professor of the Theology Department of the National Research Nuclear University MEPhI Hieromonk Rodion (Larionov) and other participants of the conference.
On June 15, within the framework of the conference, round tables "Theology as a branch of knowledge and a space for interreligious cooperation" were held (the meeting started on June 14 was continued), "Theology and educational standards" (leaders: Vice-Rector of St. Tikhon University for Research, Deputy Chairman of the Federal UMO in theology, Archpriest Konstantin Polskov; Secretary of the Federal UMO for Theology, member of the expert group on theology at the Interreligious Council of Russia M.V. Talankina), "Theology and Prospects for the Development of Diocesan Councils for Theological Education" (leader - Chairman of the Department of Religious Education and Catechization of the Moscow City diocese hieromonk Onesimus (Bamblevsky)). A total of 83 participants spoke during the round tables.
After the break, the final plenary session was held under the chairmanship of Professor M.N. Strikhanov, which was attended by about 270 participants and guests of the conference. The presentations of the leaders of the round tables with reports on the discussions were heard. At the end of the speeches, M.N. Strikhanov briefed the meeting participants on the draft resolution prepared by the program and editorial groups.
The resolution, taking into account the amendments made, was adopted in the course of an open vote in the following wording:
“Participants of the First All-Russian Scientific Conference "Theology in the Humanities and Educational Space" note with satisfaction the high level of interaction between the state authorities, federal educational and scientific authorities, religious organizations, as well as the academic community in the formation and development of the scientific branch "Theology".
We can state the completion of the process of state recognition of theology. The return of theology to the scientific and educational space of our country at all levels, from undergraduate to academic degrees of candidate and doctor of theology, has been legally and actually secured. The preparatory work on the creation of a multi-confessional model of theological education and theological science has been completed.
The following recommendations are proposed for the agenda of the Conference:
Consider it expedient to form the branch of knowledge "Theology" by creating groups of specialties according to the religious and confessional principle (for example, 01.26.00 - Orthodox theology; 02.26.00 - Islamic theology; 03.26.00 - Jewish theology).
To note the importance of obtaining meaningful results in specific research projects related to various subject areas of theology. Consider the need for comprehensive support for scientific research in the field of theology and related interdisciplinary fields.
To consider it necessary, when forming an expert council on theology of the Higher Attestation Commission under the Ministry of Education and Science of the Russian Federation and dissertation councils in theological specialties, to formalize the coordination of their composition with the relevant centralized religious organizations (by analogy with the current norm of the Federal Law "On Education in the Russian Federation", fixing the coordination of teachers theological disciplines with a corresponding centralized religious organization).
To note the general humanitarian and interdisciplinary significance of theology in the construction of a block of social and humanitarian disciplines for classical, technical, pedagogical and other higher educational institutions, as well as its value-ideological and educational role.
Consider the task of deep personal familiarization of the student with the cultural tradition of Russia, expressed in a specific religious tradition, as fundamentally important, and take into account the importance of this task when developing a competency-based model, new standards and an exemplary basic educational program in theology, based on the proposals of the Federal Educational and Methodological Association in Theology ".
OCAD press service / Patriarchy.ru
Related materials
On the day of memory of St. Peter of Moscow, His Holiness Patriarch Kirill performed a prayer service at the Vysoko-Petrovsky stauropegial monastery
In the Yekaterinburg studio of our TV channel, the Candidate of Pedagogical Sciences, Associate Professor of the Department of Vocational Pedagogical Education of the Russian State Vocational Pedagogical University, Associate Professor of the Department of Theology of the Missionary Institute, Priest Ioan Paramonov, answers questions from viewers.
- Father, we haven't been to the studio for a long time. Good evening!
Hello dear viewers! Hello Dmitry! Thanks for the invite, I'm very happy.
Our meeting today is not without reason. You were a participant in the First All-Russian Scientific Conference "Theology in the Humanities Educational Space", which was held in Moscow from June 14 to 15. I would very much like to know how it was, what topics were discussed, in which round tables you had a chance to take part. But so that we can now prepare our audience for this question, I propose to start the program, in principle, with what “theology” is, what kind of science it is.
With pleasure. Indeed, there is something to talk about, and the results of the conference, I think, will please many of our viewers. But more on that later. What is theology, how much theological knowledge is in demand in the modern socio-cultural situation, how significant and necessary it is?
"Theology" - this word has entered the Russian language, and we understand it as theology ("Teos" - God) - a complex of knowledge about God, the Church, about what and how forms the value being of a person himself. This is knowledge that eventually forms human culture, anthropological practices; it is knowledge that, so to speak, humanizes a person. Therefore, theological knowledge today, as a kind of intellectual product (to put it in secular language), certainly finds its place in scientific research, in the formation of certain social programs. We see this especially in European countries. The fact is that theology develops naturally there. By this natural way, I mean the absence of some kind of artificial oppression that we had in Russia during the years of state atheism. In Europe, too, not everything was sweet and smooth, there were also ups and downs, but there was no official state persecution, and theological knowledge has been preserved in European universities to this day.
We know that the first university in Europe appeared in the 11th century, and the very first faculty was the faculty of theology, theology. Because if we teach people theology, then everything else we can teach. This is a very important thesis, which today is available in many universities in Europe. This thesis, by the way, the Minister of Education and Science O.Yu. Vasilyeva voiced at the conference, which was held in Moscow. She was in Europe several years ago, even when she headed the department, was not yet a minister, and wondered why in Europe one of the most prestigious faculties was theological. Firstly, they have deep historical traditions, roots, a large information base (imagine, a university library from the 12th or 14th century) and a special contingent of students who receive a theological education.
After all, it is no secret that theological education is precisely education, and not a profession, it is a special worldview paradigm, a special view of the world, of a person, of the processes that surround you, through the prism of that Divine Revelation that is given to a person. And already as a person implements his theological education, shows practice, shows cultural, political, economic trends in a particular state, but in any case it is in demand, significant and necessary.
Therefore, theology is not just a conversation about God, it is primarily a study in the field of biblical studies, in the field of Christian anthropology, a study in the field of the axiological (that is, value) sphere of human existence. This is a study in the field of the doctrine of the Church, which is closely related to history. Therefore, it is a complex of knowledge; it must be studied in every possible way in order to preserve the continuity that we need to continue, follow its traditions in order to form a national, religious and cultural identity. This is what theology is today in Europe; and this is what theology is, probably, in Russia today.
I initially kept silent here and did not say about the mystical component of theological knowledge. For a person who is a believer, one who is churched, I think things are obvious: theology as an opportunity to unite with God is already here on earth. Here I just emphasized, not to say secular, but a certain institutional essence of theological knowledge: formalized, important, necessary, including in academic circles. That's what theology is. And an appeal to theological knowledge is an appeal, as they say, to the topic of the day. Whenever a society is in one critical position or another, turning to theological knowledge smooths out the degree of conflict, smooths out those contradictory questions that a person asks himself in one way or another. I repeat once again: theological knowledge humanizes a person - one thesis. The second thesis is that theological knowledge deifies man. But this is already for church-going, religious people.
Therefore, the trends that are outlined today in our country are not accidental; this is a special appeal to theological knowledge, including at a high state level. And I was just a witness to that.
You spoke about the school of theological education in European countries, which, in general, was not interrupted, and the demand for this educational product (maybe I can put it that way) was and is. And if we talk about our country, then for a long period of time, almost a century, they tried in every possible way to eradicate spirituality, spiritual education. And in the 90s, an intensive revival of theological schools began, the return of churches, people began to come to churches, and interest in receiving theological education, theological education, arose again. And we can say that now we are probably still at the stage of its growth. Correctly?
Certainly, of course.
- Then what is his condition now?
You know, theological knowledge probably gives true freedom to a person. Everything else enslaves a person ideologically, enslaves, perhaps economically, culturally, or something else. And theological knowledge just makes it possible for a person to look at himself from the position of eternity, to define himself in eternity and here on earth. Therefore, today theological science in Russia is a science that is beginning to revive. Unfortunately, we have lost contact with the extensive tradition of theological education that existed before the revolution. At the same time, we are now starting not just from scratch, but sometimes even at some points from minus one.
For example, biblical studies: after all, this is a special area of theological knowledge that studies the Bible as a sacred text, as a text of culture. And it is clear that in our country for seventy years no research in the field of biblical studies has been conducted, they were simply banned, and the fate of the person who would do this was a foregone conclusion. And in Europe, these studies were gaining momentum. And today, students who study biblical studies turn to the works of Catholic and Protestant researchers, which present quite interesting works that reveal the essence of a particular era, certain cultural codes, certain biblical artifacts, and so on.
Therefore, today the Russian theological school is just looking for itself. But she is looking for herself, again, not from scratch, but on the patristic tradition that exists. And one of the fundamental tasks of today, as Metropolitan Hilarion also said at the conference, is to support theological schools precisely by issuing new textbooks. After all, it is no secret that until today many theological disciplines (for example, basic theology, comparative theology, pastoral theology) were studied using pre-revolutionary textbooks. Not because the Church is so comparatively backward, but because theological science has been in stagnation for seventy years. And for the twenty-five-year period of a certain value pluralism, there are already quite new interesting studies, interesting scientific and methodological works that need to be replicated in every possible way, and Metropolitan Hilarion supported this.
The Moscow Patriarchate is starting a new project - the publication of textbooks in about sixty directions, which would cover in a completely different way both the history of the Church and existing trends in the field of theological knowledge. This is an important project, it is probably akin to the "Orthodox Encyclopedia" that exists. For example, the Roman Catholic Church does not have such an encyclopedia, but the Russian Orthodox Church does. This really says a lot, that the hierarchies are especially concerned about the continuation of existing traditions and about the connection of the times before the seventeenth year with the current situation.
So let me summarize my thoughts. Modern theological knowledge is beginning, as it were, to reach a new academic level, and it is good that the trends that exist today contribute to this.
You said an interesting phrase about the fact that theology and theological education are, first of all, education, but not a profession. At the same time, we said that this education is in demand. I would like to talk about where in our reality a person who receives a theological education can realize himself, where to apply this knowledge?
What question are you asking? Firstly, this is knowledge for oneself, which, by the way, is also very important. After all, there are educational institutions of the Russian Orthodox Church, where people go with a certain amount of knowledge (with one, with a second higher education) and want to get a theological education as well. These are people who are already socially successful, who have a family, a job, some social stability, but they want to get an education for themselves, education as a worldview. This is the first moment.
And the second point is, of course, the opportunity to serve the Church, the Fatherland, the people in such a, perhaps, difficult, but very gracious service as a missionary, catechist, Sunday school teacher, teacher of "Fundamentals of Orthodox Culture"; perhaps this is further scientific and teaching activity in the field of theology, why not ... It all depends on the person himself, I think. I constantly have to deal with students who also ask such questions: “So I will get theological knowledge - and where?” For example, the Missionary Institute of the Yekaterinburg diocese has already had several graduations of bachelors of theology. And you know, no one has yet regretted that he studied at the Missionary Institute, received the appropriate education, no one spoke out that this education is not in demand anywhere in society.
After all, today the mission of an Orthodox person is sometimes even within the framework of one apartment or landing. Every person is called to speak about Christ and be an Orthodox person, to respond to the many challenges of the modern day, and a person endowed with a theological education is doubly so. Therefore, the more people who are theologically prepared, educated, the world will probably be cleaner, better, more beautiful, sublime and perfect, if I may say so. Therefore, theological knowledge has not hurt anyone, offended anyone, but, on the contrary, helped, firstly, to determine oneself in life, and secondly, to help people at all professional levels, wherever you serve, whether in the Church or in the world.
Undoubtedly, education is useful for oneself in any case. And if a person receives a theological education and knowledge about God to verify his faith, this is necessary. But where, besides the church fence, can such a person realize himself, having only a theological education?
Today, if we return just to our declared topic, to the conference that took place in Moscow on June 14-15, we can say the following. For the first time (we must remember this, and I am very glad that I was a participant in this historical forum) in the history of our Fatherland after 1917, the state certification system recognized the right of theology to be a science. To date, the Higher Attestation Commission is developing a passport for the specialty "theology", and it will already be possible to defend dissertations in theology for the degree of candidate and doctor of theology. Not as it was before, when the dissertation work was artificially “customized” to philosophy, history or pedagogy (as a rule, to philosophy), now we will call a spade a spade. In continuation of the theme of being in demand for a theologian, this is a scientific activity.
The next point: since the state recognizes the right of theology to be a science, it means that the role of departments in secular universities, which are called departments of theology, is increasing. And just at the conference, the idea was voiced that it was necessary to prepare a comprehensive textbook on theology. As there are textbooks of the discipline "philosophy" in higher education, so there should be a discipline "theology" that would orient a person in a certain value field, would create a certain axiological matrix in activity. This is exactly the work associated with excursion activities; work related to social care and care.
Now, if you, Dmitry, having received a theological education, asked me the following question, where could you go as a theologian, I would answer you: today in our parish there is a demand for an assistant dean for youth work. This is an appropriate salary, which is equal to the salary of a deacon, and the load will be appropriate. This means that there is a corresponding demand for a person to work with youth, work with administration departments that are responsible for youth policy, and so on. Such people are necessary and in demand (at least in the situation in which I find myself).
Of course, there are regions where today the theologian may not be in demand as a specialist, he cannot be provided with a full salary, an appropriate salary, and so on. But I am sure that this is a matter of time, this situation will change one way or another, since the very vector of church-state relations is already beginning to head in a completely different direction. And here there is no question of some kind of church dominance, penetration of the Church into some state structures - this is not the question. The question is that we are entering into normal, sound European relations, when religion is also perceived as a social institution, and theological knowledge is perceived as precisely knowledge that tells a person about the value of his being.
The fact that I asked this question does not mean that I should or should not have a theological, theological education. I can answer the question where the theologian can apply himself. But for our viewers, I think it will be interesting to reveal this issue.
I think that the theologian would find his application on the Soyuz TV channel as well.
Of course, this is knowledge about God... By the way, we can also set such a vector for our conversation: after all, knowledge about God is one thing, and faith in God is another thing. In the Soviet period, atheism was taught, when a person could brilliantly know the Bible, Holy Scripture and almost retell entire passages, but at the same time he considered himself an atheist, did not believe in God, and this was precisely science for him. How to prevent scientific education from eclipsing (probably the wrong word I picked up) faith, or at least being in addition to faith.
The question of faith and disbelief is, of course, deeply personal, and here one must look at it individually. We are now talking about a certain knowledge paradigm. We are talking about the fact that people who, as it were, are trying to separate theological knowledge from humanitarian knowledge in general, are people who deliberately impoverish themselves, depriving themselves of a certain cultural code. As for the question of connecting knowledge directly with already living faith, here, of course, the question is personal. After all, we know the Russian proverb: "A slave is not a pilgrim." God can do everything; the only thing that God cannot do is to save man himself by force, against human will. Therefore, this is a very complex issue, and you rightly said that there are a lot of problems here, and not answers to the question that follows from all the latest trends.
How to connect? Practice shows that, as a rule, today people who are already churched or people who are looking for answers to worldview questions go to receive theological knowledge. They are confident that the study of theological disciplines will give them the answer to many questions. And people, receiving theological knowledge, begin to become churched. This is a phenomenon of theological faculties in secular universities. This is a phenomenon, for example, of our Missionary Institute of the Yekaterinburg diocese, when people go purposefully to receive a theological education not in order to later become clergymen or church choir directors, but go precisely for education as an opportunity to answer questions for themselves. That is, in any case, this person is already somehow internally predisposed to this.
I can hardly imagine a theologian who would be atheistically minded, it will still not be a theologian, but to some extent a religious scholar. Therefore, it is necessary to separate theological education and religious studies. Theological education is education as a kind of reflection within a particular denomination. And religious studies education is connected with the awareness of the essence and tendencies of religion as such, a social institution as such.
- And not one, but those that are.
Yes, of course. So there is a difference here. And this, by the way, was discussed at the conference I attended, that it is necessary to separate theological studies and religious studies. This is a very important point, and the good of the VAC supports us (meaning the Church) in this. Indeed, these are different degrees of understanding of religious experience as such. That is, theology implies personal participation in one way or another, personal reflection of understanding certain phenomena. And religious studies advocates a certain objective view, although, again, the share of objectivism here ...
- ...very subjective.
Yes, you speak the truth.
There are departments of theology in secular universities (there are not many of them, but they exist), and there are Orthodox higher educational institutions that have a department of theology, in particular the Missionary Institute of the Yekaterinburg Diocese (we won’t go far). If we talk about an Orthodox university, then it is clear what kind of faith in God, what kind of God they will talk about in the classroom, and what vector will generally be set for the entire educational process. And if there is a department of theology in secular universities, then it implies the presence of different directions, the study of different religions. Are there any problems with this or not? Have you ever taught in the departments of theology in secular universities?
As you say, we will not go far, let's take Ekaterinburg, the Mining University, at which for several years there has been a department of theology - a department that graduates; prepare bachelors of theology. So, it is in this department that there are two directions: one is Christian theology, and the second is Islamic theology. That is, when we talk about theological knowledge, we say that theological knowledge cannot be some kind of abstract, it always has a confessional coloring. To date, it is emphasized that there are three areas of theology: Christian, Islamic and Jewish. The HAC is currently considering three of these areas.
Therefore, the experience of such interaction exists, it is real, it is productive. And during the entire existence of the Department of Theology at the Mining University (I think I will not be mistaken if I say) there have been no cases of religious hostility, misunderstanding. Everything goes on as usual; everywhere people first of all comprehend the basics of theology, theological knowledge and try to find an application for this knowledge. Therefore, there is such an experience, it is real, in demand, it exists, it is not something sucked out of a finger, but rather an active department that has proven itself at a high academic level both in the field of Orthodox theology and in the field of Islamic theology.
- How many departments of theology in secular universities do we have in Russia?
Unfortunately, I don’t have such a figure now, but this figure is well over fifty - I’ll say that for sure, but, unfortunately, I can’t say specifically. And these are departments, as a rule, graduating. To date, there is a standard in the field of Bachelor of Theology and Master of Theology. As a rule, a bachelor's degree is common, because a master's degree requires special scientific and methodological conditions in order for it to be open, but a number of universities have a master's degree. Of course, St. Tikhon University for the Humanities is a kind of beacon for us in this regard, which was just initially engaged in standardizing theology as a specialty of a scientific direction, both bachelor's and master's programs are also open there. If we take Ekaterinburg, then there is a bachelor's degree at the Missionary Institute, and in the near future (I think active work will begin next year) we plan to open a master's program. Our master's program will be the only one in the field of theology today in the Ural-Siberian region. Fortunately, we have all the conditions and opportunities to open a master's program in theology.
Of course, a lot of emotions and impressions. I am very glad and grateful to the clergy that I was sent to be a participant in this historic conference. In fact, as I already think now, the conference was prepared precisely for a very important moment, which I have already mentioned - for the signing by the Minister of Education and Science of the order that theology is part of scientific specialties and that theology is recognized as having the right to be an independent science . This is a historic fateful decision, which the Russian Orthodox Church, represented by St. Tikhon Humanitarian University, has been seeking for twenty-five years. Imagine, a quarter of a century has passed, a whole generation has grown up, while theology was recognized at such a high academic level.
A good academic report was delivered by Metropolitan Hilarion, Rector of the All-Church Postgraduate and Doctoral Studies, which just outlined the key moments in the course of this discussion between state academic structures and the Church on the recognition of theology as a science. Metropolitan Hilarion stressed that much had been done, but much more remained to be done. That is, theology should find itself in scientific circles thanks to the research work that will be; and after research, these are scientific journals, and conferences, and scientific and methodological works, and textbooks, and grant activities (that is, receiving funds from outside, including the state, to conduct certain scientific research). That is, this colossal machine should soon start working. And in this regard, a special role is given to theology departments, where these projects should be implemented jointly with the state and the Russian Orthodox Church (or with other religious organizations, if we are talking about Jewish or Islamic theology).
The state begins to look at the departments of theology in a completely different way. If earlier the department of theology was like a kind of joint project of this or that diocese in this or that university (“You are conducting, we are ready to support”, and so on), today the departments of theology are assigned, first of all, a certain educational component, the formation of a national, cultural and religious identity. This, as I said earlier, should be facilitated by scientific research and teaching activities of the faculty of the department.
Another very important point, but perhaps purely for the scientific community, for university professors, teachers, managers, is state licensing and accreditation of theology departments, those areas of undergraduate and graduate programs that the department of theology implements. This is a very complex process; they speak a birdish, incomprehensible language, the language of paper, numbers, and it is very difficult for a distant person to perceive the standards that exist, the competencies that we must reflect in the regulatory documents for organizing the educational space and process in the department of theology. This problem was also raised, covered, and we are grateful (I think all university theologians will support me) to the educational and methodological department, which deals with the implementation of licensing and accreditation issues in sufficient detail, helping theology departments and diocesan theological universities. Therefore, this moment is very important.
Many participants of this forum shared their impressions and the existing practice that exists in the field: how the departments of theology interact with other departments at the university, what projects exist, what has been implemented, what has not, what plans exist, how these plans can be implemented. Therefore, within the framework of the forum there were three round tables. The first round table, which I have already mentioned, was devoted to the issues of accreditation and licensing of the Department of Theology. The next round table was devoted to the practice of implementing theological programs in secular universities. And the third concerned the direct interaction between the Church and the university environment in the dioceses - the creation of a diocesan theological council.
You know, the following question was raised: “Why is the council called diocesan?” What, they say, did you attribute him to the Church like that? To which a fairly good, intelligible answer was given: the fact is that the Church, represented by diocesan structures, advocates the creation of such a council, in every possible way contributes to uniting university professors within the framework of theological knowledge and education. For theology is not just specific theological disciplines; theological knowledge is also present in other, primarily in the humanities, disciplines: these are literature, languages, history. And here, more than ever, a sound, adequate view of theological education is needed. That's what the round tables were about.
On the whole, the conference, of course, was held at a very high orientational scientific level. It was nice to see people from all over our country: Vladivostok, Simferopol (native Crimea), remote areas, provinces, St. Petersburg, and Moscow. These are interested people who kindly rejoice that some unthinkable contradiction of obvious things has finally been removed.
On June 1, the first Ph.D. thesis in the history of our country was defended in the existing dissertation council. And in the Internet environment, just this defense caused a strong reaction from natural scientists, in particular biologists. Vladyka Metropolitan Hilarion emphasized that six negative reviews were received for the dissertation! Can you imagine what six reviews for a dissertation are in some ordinary council? And the authors emphasized precisely the absence of a method of research in theology: they say, how is research done here, where is an objective view of certain points here? Although the dissertation was defended, if my memory serves me, according to Metropolitan Philaret (Drozdov); and in one way or another it dealt with questions of history, his theological legacy, and so on. Nevertheless, it is a good theological dissertation. But somehow natural scientists opposed theology. To which, of course, it was suggested that if biologists consider it necessary to say a word in theology, then, probably, the theologian can also say (if he has something to say) something in the field of biology.
Therefore, many issues that are discussed by natural scientists, humanitarians, today are at the junction, in some kind of contact. We see that there is a process of integration of scientific knowledge as a whole. And many questions that biologists cannot answer, I think theologians will answer; and vice versa. Nevertheless, we see an active discussion. And when there is a discussion, when there are pros and cons, then there is interest.
Therefore, there is a lively, genuine interest in theology today. And the conference just put a good bullet point in the fact that we won. We did not win - common sense won, this is the most important thing. Because we are still talking about a certain knowledge, cognitive paradigm, we say that this knowledge is necessary. And how will you react to them, whether you are believers or non-believers ... but without this knowledge, there is no way today, they are simply necessary. If we emasculate them from the existing consciousness, hide them, push them to the periphery of life, then we obviously impoverish ourselves. But we will not do this in the 21st century, because we love our Motherland, because we value our traditions and wish our children to love their Motherland and traditions and be people who would fit into the existing civilizational model.
Thank you Father John for this colorful story. Very briefly, but succinctly told about the past conference. Indeed, it is a very strange situation when we have the educational standard of a bachelor or master of theology, and there is nowhere to move further in the scientific field. Therefore, thank God, things have moved off the dead center. And, perhaps, in the near future the ranks of candidates, doctors of theological sciences will be replenished.
Thank you for the conversation, for this conversation. Those who are interested in theological, theological education, who are watching us from Yekaterinburg, go to the website of the Missionary Institute of the Yekaterinburg diocese, and Muscovites - to the website of St. Tikhon Humanitarian University. I think that in the city where you live, if you try to find departments or universities that offer such an education, then you can do it or, in extreme cases, come to where it is closer and more convenient for you to get to.
Thank you! Come to us.
Presenter Dmitry Brodovikov
Recorded by Nina Kirsanova
Sun skirt: types and how to wear it Black sun skirt with a T-shirt how to wear
Ground bird cherry Ground bird cherry cook
Own business: production of chips
How to care for your skin in spring Face masks in spring
Seizures in the corners of the mouth: causes and treatment in adults and children