Примеры использования The russian religious на Английском языке и их переводы на Русский язык
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The Russian religious tendencies of various nuances were uniquely a pneumo-centrism[i.e. spirit- centrism].
What were the fundamental motifs and themes of the Russian religious thought of the XIX Century?
In the Russian religious philosophy of the beginning of the century there were several tendencies and currents.
Work O.N. Vysotskogo- pnevmatosferichny the term of the Russian religious philosopher and scholar Fr.
The Russian religious thought of the XIX Century was not systematic nor perfected in form, it was fragmented and piecemeal.
June 16-17 Tatiana Krihtova participated in the congress of the Russian Religious Society MSU and PSTGU.
The Russian religious problematics of the XIX Century in essence always were far more social, than generally admitted in our thought.
The Russian religious thought of the XIX Century contained within it not only purely religious problematics, it was likewise a philosophic thought.
And then too it is necessary to speak about the humanism of the Russian religious thinkers, Khomyakov and later on Vl. Solov'ev.
Within the Russian religious consciousness, the problem of religious anthropology is connected also with the problem of religious cosmology.
There were only two exceptions-- Greek Patristics, and the Russian religious thought of the XIXth through beginning XXth Centuries.
In October 2007, the Church of Saint Mother of God of the Russian Orthodox Church was returned to the Russian religious community.
I am not prepared to write an history of the Russian religious thought of the XIX Century, for which a whole book would be needed.
The Russian religious thinkers of the XIX Century created few complete written works, which could be read by successive generations as books considered classical.
The Russian religious thought of the XIX Century is remarkable not for the completeness of its written works, but for its religious stimulation and investigation in its problematics.
One of the well-springs of the intellectual renaissance for us was the German philosophy and the Russian religious philosophy of the XIX Century, to the traditions of which there occurred a return.
And here I assert, that the Russian religious philosophy of the XIX Century did analogously, what the Greek Teachers of the Church did in their own time.
But there obtained a very paradoxical position, occasioned by reaction among Orthodox circles on the right,which expressed misgivings on the Orthodox character of the Russian religious thought of the XIX Century.
In the second half of the XIX Century eschatologism quite intensified within the Russian religious consciousness, and together with this, it mysteriously made contact with the eschatologism of the Russian people's religiosity.
That the Russian religious thinkers of the XIX Century made use of Schelling and the philosophic thought of their time, seems impermissible only to those of the Orthodox, who see in a vacuity of thought the inner essence of Orthodoxy.
Just as these latter utilised the utmost philosophy of their time, Plato and Neo-Platonism, for the defense and uncovering of Christian truth given within revelation,so likewise did the Russian religious thinkers do their work, utilising the utmost philosophy of their time, that of Hegel and German Idealism.
But it is very characteristic, that the Russian religious consciousness is resistant to the transcendent dualistic theism, which the Western religious consciousness accepts with such ease, both the Catholic and the Protestant.
This brings us to yet another feature of the Russian religious thought of the XIX Century: its innate prophetic spirit, oriented towards that to come, with an intense seeking of the Kingdom of God, with the presentiment of the onset of a new religious epoch and new accomplishments.
The Russian religious, Orthodox thought was exceptionally freedom-loving, it nurtured the idea of the free spirit, the freedom of conscience and was preparing a creative spiritual reform, a spiritual renaissance which was wrecked by the forces of the long growing atheistic revolution and its inseparable forces of deadening reaction which quenches the spirit.
It mustneeds be said, that the Russian religious thought of the XIX Century, from Khomyakov to Vl. Solov'ev, did not merely translate over into the Russian language the German idealists, Schelling and Hegel, but rather it creatively transformed and surmounted them, it went over from idealism to realism.
The Russian religious community has been cooperating with the United Nations through useful contacts that took place in the course of visits to Russia by the United Nations Secretary-General and the Director General of the United Nations Educational, Scientific and Cultural Organization and by taking part in the activities of the Committee of Religious nongovernmental organizations at the United Nations.