Chaos theory of the 1977 Nobel Prize laureate I. Prigogine allows to consider any religious system as a dissipative structure, the development of which corresponds to the leading characteristics of chaotic systems. It should be noted that dissipative structures are called systems whose activity creates chaos, which destroys the existing order and, at the same time, is the basis for the emergence of self-organization and higher-order order. Modern scientific studies have proved the universal nature of nonlinear systems, have shown that (...) isolated systems do not exist in the world at all - everything is interconnected. This fully applies to the development of religious systems. (shrink)

The problem of ethnic self-identification became especially relevant in the 21st century. as a result of global globalization processes. It has long gone beyond the limits of purely scientific and has acquired socio-political significance, especially in the so-called so-called. national minorities living in the Diaspora. The nature of self-identity is determined by three distinct, but closely related factors: religion, culture, and state. Religion or a new religious idea becomes the dominant of the formation of a new ethnos; it is religion (...) that determines the basic cultures of each nation. Religion and culture are manifested in a certain state space, so the nature of their functioning depends largely on the state. However, relations between the state and culture are the result of the interaction of two vector-opposite processes: on the one hand, there is a tendency to form a single space-time - state - field of culture with unified norms, values, outlook and worldview. ; on the other, the desire of different ethno-religious groups to preserve their spatial niche and develop their own religious-cultural and legal specificity. (shrink)

The emergence of features of Armenian Christianity, the transformation of the Armenian Church in Ukrainian lands is an interesting and unexplored topic in Ukraine that is closely related to the unresolved and nowadays problems of split Christianity and the emergence of different currents in it. Turning to the historiographical analysis of the sources devoted to this problem, the researcher of the Armenian Church is faced with the need to take a new approach to the study of this phenomenon, to evaluate (...) in a modern way the fact of the appearance of monophysitism. This is due to the fact that the vast majority of works on the Armenian Church are of a partial and, for the most part, historical nature, and also have a significant confessional color. First of all, we are talking about the criteria for analyzing and defining the research framework. A characteristic feature of the available sources is the avoidance of the Chalcedon problem and, accordingly, questions about the essence of monophysitism, which a priori recognize heresy. The conceptual basis of these works is certain postulates, on the basis of which the system of analysis is built, namely: to the V century. there was a single catholic Christian Church from which various schisms and heresies began to break away from various non-Orthodox, non-Catholic, erroneous movements and organizations; the decisions of the Ecumenical Councils are true in the last instance and the documents approved by them are not subject to discussion. (shrink)