: A series of imperial decrees of the 1820s ordering the establishment of a Greco-Uniate Theological Collegium and appropriate consistories contributed to the spread of the autocratic synodal system of government and the establishment of control over Greek Uniate church institutions in the annexed territories of Right-Bank Ukraine. As a result, the Greco-Uniate Church was put on hold in favor of the government's favorable grounds for the rapid localization of its activities. Basilian accusations of supporting the Polish November Uprising of (...) 1830-1831 made it possible to liquidate the OSBM and most monasteries. The transfer of the Pochaiv Monastery to the ownership of the Orthodox clergy in 1831 was a milestone in the liquidation of the Greco-Uniate Church and the establishment of a Russian-style Orthodox mono-confessionalism. On the basis of archival documents, the political motivation of the emperor's decree to confiscate the Pochayiv Monastery from the Basilians with all its property and capital was confirmed. The transfer to the category of monasteries of the 1st class and the granting of the status of a lavra indicated its special role in strengthening the position of the autocracy in the western region of the Russian Empire. The orders of the Holy Synod outline the key tasks of ensuring the viability of the Lavra as an Orthodox religious center: the introduction of continuous worship, strengthening the personal composition of the population, delimitation of spiritual responsibilities, clarifying the affiliation of the printing house. However, maintaining the rhythm of worship and financial and economic activities established by the Basilians proved to be a difficult task, the solution of which required ten years of hard work. In order to make quick changes in the monastery, decisions were made by the emperor and senior government officials, and government agencies were involved at the local level, which required the coordination of actions of all parties to the process. (shrink)

The article informs about the international scientific conference "Universal values of religions of the world: history and modernity", which took place on October 24-25, 2019 in Kyiv.

Seit vielen Jahren bemüht sich der Freiburger Historiker Gottfried Schramm als ex principio zur Geschichte umgeschwenkter Linguist auf einem selten besuchten Arbeitsfeld, indem er systematisch nachzuprüfen versucht, ob und inwieweit philologische Analyse von Namen- und sonstigem Wortgut aus verschiedenen Zeiten und Regionen zu historisch relevanten Schlüssen gelangen läßt. Eine stattliche Reihe von Monographien (zu antiken und mittelalterlichen Flußnamen Südrußlands, zur südosteuropäischen Geschichte bis etwa das Jahr 1000, zur Frühgeschichte der Albanier und Slawen) ist jetzt um einen weiteren Band ergänzt worden, (...) wo der Verf. seine früheren Studien zum historischen „Wunder“ Altrußland (S. 132) gesammelt, vervollkommnet und weitergeführt hat. Altrußland wird als ein einmaliges Staatsgebilde dargestellt, das aus Fernhandelsinteressen warägischer, zu festen Mannschaften organisierter Einkömmlinge entstanden, auf Beschaffung von Exportgütern aus dem slawischen und finnischen Hinterland ausgerichtet wäre, auf einem weitgespannten Netz von Stützpunkten an den wichtigsten Flußwegen basierte und, nachdem Zustrom des arabischen Münzensilbers nach Osteuropa um die Wende des 10. Jh. versiegt war, sich überraschend lebens- und wandlungsfähig erwiesen hätte. Die Leitidee, die den Verf. begeistert, nämlich eines warägischen Fernhandelsreiches in Osteuropa, ist nicht neu; neu dagegen ist der Versuch, dieses Konzept von seiten aller einschlägigen Disziplinen systematisch abzustützen. Eine oft neuartige Beweisführung, reich an wichtigen Nuancen und spezifischen Details, macht die Lage des Rezensenten, das Gesamte in notwendiger Kürze beurteilen zu müssen, besonders schwierig. (shrink)

The phenomenon of charismatization, which has intensified on the territory of Ukraine since the independence of Ukraine, is constantly in the field of view of religious scholars. Unusual forms of worship, critical articles in the media, as a result, the formation of negative public opinion - all this led to an impartial, unbiased, objective study of this phenomenon by scientists.

Non-traditional religious entities are no longer a marvel on the territory of Ukraine. Some are on the margins, and some, including non-Christians, are quite active and talkative. Non-Christianity in religious literature means those religious trends that occur within traditional Christianity, modernizing it in the context of secularization of social consciousness, scientific and technological and information revolution, social and ecological cataclysms, and offering to man a spiritual and fundamental basis, which is a spiritual and spiritual basis, a world of answers to (...) constant existential inquiries. (shrink)

Let us analyze the latest religious entities in the paradigm context of mass culture, and find out the place and role of modern religiosity among the cultural phenomena of today. In order to answer the question: "Can new religious entities be considered a form of mass culture?", One should first of all analyze briefly the phenomenon of mass culture, its nature, its genesis, the tasks it solves, the methods it uses, and its practical manifestations. Since "mass culture" is a term (...) used in contemporary cultural studies, the question in this perspective has not yet become an object of religious reflection. (shrink)

Religion as a complex socio-cultural phenomenon, which is inherent in the history of mankind at all stages of its development, cannot lie apart from global human processes. In the context of changing paradigms of human thinking, mass secularization of social consciousness, scientific and technological and information revolution, social and ecological cataclysms, modern Christianity is forced to answer "the challenge of time", to seek and offer man such spiritual grounds of his life that will help him to find answers existential inquiries (...) in a rapidly changing world. (shrink)

The emergence and activity of neo-religious groups, to which we also refer to charismatic churches, is a manifestation of one of the global trends of modern religious life-traditional encounter with a new, still unknown. Therefore, it is quite natural that this contact within the framework of the modern charismatic movement - this complex, multifaceted phenomenon, requires a comprehensive study, in particular philosophical, sociological, religious, theological, etc. No less relevant is the psychological approach, due to the importance of personal religious experiences (...) in the life of the person. (shrink)

The article outlines the methodological problems of the philosophical and religious studies discourse of the forecast activity, considers the forecast as a specific type of knowledge, the subject-object interconnection of knowledge in the conditions of forecasting. The analysis of the activity of the cognitive activity of the subject required, in turn, to consider the principle of anthropy and the vector of time changes. The article deals with the problems of the objectivity of scientific analysis of religious reality. The article formulated (...) the scientific-categorical apparatus, which corresponds to the forecast activity in the religious sphere. Specifies and defines certain concepts that help to focus the perspective of religious studies and adequately isolate and predict the religious aspect of social life. (shrink)

Charismatism as a non-Christian movement has been known in the world since the mid-twentieth century. He came to Ukraine relatively recently, so it is a new phenomenon, unknown, which raises constant questions not only among ordinary people, but also among specialists. Due to its heterogeneity, diversity of forms, relative independence of organizational structures, charismaticism requires additional study. But there are some problems with the lack or insufficiency of factual material, such as objective statistics, social survey results, surveys, and more.

Some concepts of collective action have been examined. It is found that collective action is formed as a result of interaction of individuals within the group, collective etc. Such social environment in which collective action appears, is the educational process, which aims to provide protection, safety and educational needs of direct interaction between the preschool children and children of younger school age. The forms of work: group and collective, have been analyzed. It is found that acting in a group or (...) team, the participants of educational process gather around the common goal, collective action, that occurs, becomes the value in the process of achieving this goal. That is, it encourages the collective, group to act in the given direction. This action is accompanied by the interaction, due to which raises the phenomenology of collective, above- and beyond the individual. It is based on the formation in the mind of each individual subject of communication the subjective model of the content and the process of interaction, which seems to be shared with other participants (the subject feels as if its co-author) and the presence of which can be displayed in the form of a general image of the subject of interaction that occurs in interpersonal space and fills it. (shrink)