Khristianstvo na blizhnem Vostoke

5-24

Authors: Rimma A. Mirumyan

In the article postulates and substantiates the thesis that the foundation of the Armenian Apostolic Holy Church was a natural consequence of the adoption of Christianity in Armenia, the genuine national specificity of which correlates both with the ontology of Christian teaching and with its civilizational component. Thanks to the spiritual feat of the heads of the Armenian Church — Catholicoses, Patriarchs, as well as the intellectual and spiritual elite of the nation — thinkers, philosophers, theologians, in the IV–VI centuries a unique spiritual program for the salvation of the nation was created. That program «worked» for many centuries in the absence of national statehood, facilitating to the preservation of national identity and the creation of the richest national spiritual (Christian) culture. Thus, the Armenian (national) model of the «Christian inculturation» was created, which is, in essence, a unique experience in the implementation by the people of Armenia of the universal (transhistorical) ideals of Christianity. The basis of this model was the invention of Armenian letters by the Primary Teacher of Armenia Mesrop Mashtots. This revealed the understanding of the Armenian vardapet and his associates — Catholicos Sahak Partev and the Armenian king Vramshapuh — the relationship between religion, language and spiritual potential of the nation as the basis for the formation and preservation of its ethno-cultural identity in the absence of national statehood. Thanks to the invention of Armenian letters and the creation of the richest national culture, the Armenian nation managed to «dissociate itself» not only from the non-Christian peoples surrounding it, but also from the Christian peoples. Since the era of the early Middle Ages, the glorification of God through all forms of cultural creation of the nation has become the deepest meaning of the Armenian spiritual life.

51-63

Authors: Boris F. Kolymagin

Jerusalem has long attracted the attention of poets. In many works, the religious factor plays a significant role. The Jewish discourse is developed in the works of Mikhail Handelev, Nahum Vayman, Anatoly Dobrovich, Mikhail Siper. Christian discourse is mastered by Igor Burikhin, Elena Ignatova, Rimma Zapesotskaya. The toponym «Yerushalayim» itself has a dual number. Poems about the earthly and heavenly Jerusalem were written by Henri Volokhonsky, Mikhail Handelev, Elena Ignatova. These works are organically included in the Jerusalem text of Russian literature.

101-111

Authors: Maria C. Dommarco

This article provides an overview of the main features of the ecumenical movement and the desire for unity with Christians belonging to other denominations as they are presented in the main teaching documents of the Catholic Church in the 20th and 21st centuries. The author offers an insight into the subject taking into account the path indicated for every Catholic believer in the various papal encyclicals, from Benedict XV to John Paul II, and in the various documents published by the Pontifical Council for Promoting Christian Unity up to and including 2020.

134-147

Authors: Mikhail M. Mezhovikov

This article presents notes on the history and current situation of Orthodoxy in Central Asia, what were the difficulties and prosperity of Christian science. This paper provides an analysis of the state of affairs in the parishes of the Central Asian metropolitan district of the Russian Orthodox Church. The work considers the activities of the Metropolitan of Omsk and Taurida Vladimir (Ikim) (former Tashkent and Central Asian) and the Metropolitan of Tashkent and Uzbekistan Vikenty (Morari). This publication highlights the process of the formation of Orthodoxy in the Central Asian land, and allows us to evaluate the contribution of the activities of the Russian Orthodox Church in Central Asia today.