Единоверие и концепция конфессионализации: дискурсивные замечания
DOI:
https://doi.org/10.15826/qr.2016.4.199Аннотация
Рассматривается вопрос о том, может ли термин «конфессионализация» использоваться для понимания и концептуализации периода реформ единоверия (1905–1918). Концепция конфессионализации была разработана Вольфгангом Райнхардом и Хайнцем Шиллингом в 1980-е гг. для описания процессов религиозного и общественного развития в истории Германии периода Реформации. Кроме того, ученых интересовал вопрос о том, как эти структурные процессы заложили основу для эволюции абсолютистского государства. В рамках данной концепции выдвигается гипотеза, что религиозная конкуренция после Лютера и Кальвина вела к развитию строгого разграничения между конфессиями и конфессиональными идентичностями, которые выдвигались и поддерживались набиравшей силу церковной администрацией. Возросшие полномочия власти, предоставленные этими административными структурами церковным элитам, позволили усилить надзор за поведением верующих и пресечением отклонений, в чем была заинтересована светская власть. Это вело к интеграции между церквями и государствами, результатом чего стало развитие административных возможностей локальных правительств. Приведенная концепция стала краеугольным камнем историографии Реформации в Германии и других европейских странах. В ряде случаев рассматривается ее применение в связи с историей России. Автор анализирует параллели между конфессионализацией в Германии периода Реформации и программой реформы единоверия, начатой о. Симеоном Шлеевым после 1905 г. По выводам автора, хотя использование этой концепции в отношении истории единоверия начала XX в. открывает новые возможности для историков, применять ее к этим процессам следует с осторожностью, принимая во внимание особенности единоверия.
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Vnimaniyu edinovertsev [To the Attention of the Edinovertsy]. (1907). In Pravda pravoslaviya, 2, pp. 1–2.
Vtoroy vserossysky s′′ezd pravoslavnykh staroobryadtsev (edinovertsev) v N. Novgorode, 23–28 iyulya 1917 goda [The Second All-Russian Congress of Orthodox Old Believers (Edinovertsy) in Nizhnii Novgorod, 23–28 July 1917]. (1917). Petrograd, Tipografiya O-va raspr. rel.-nrav. prosveshch.
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White, J. M. (2014). A Bridge to the Schism : Edinoverie, Russian Orthodoxy and the Ritual Formation of Confessions, 1800–1918 : PhD. dissertation. Europ. Univ. Institute.
White J. M. (2015). Edinoverie i ofitsial′noe pravoslavie: neudavshiysya opyt ob′′edineniya v praktike publichnykh tseremoniy (1900–1913) [Edinoverie and Official Orthodoxy: The Failure of Unity in Ceremonial Practice]. In Quaestio Rossica, 2, pp. 201–223.
Blaschke, O. (2002). Der “Dämon des Konfessionalismus” Einführende Überlegungen. In Blaschke, O. (Ed.). Konfessionen im Konflikt. Deutschland zwischen 1800 und 1970: Ein zweites konfessionelles Zeitalter (pp. 13–69). Gottingen, Vanderhoech & Ruprecht.
Brady, Jr. T. A. (2004). “Confessionalization”: The Career of a Concept. In Headley, J. M., Hillerbrand, H. J. & Papalas, A. K. (Eds.). Confessionalization in Europe, 1555–1700 : Essays in Honour and Memory of Bodo Nischan (pp. 1–20). Aldershot, Ashgate.
Brüning, A. (2008). Confessionalization in the Slavia Orthodoxa (Belorussia, Ukraine, Russia)? – Potential and Limits of a Western Historiographical Concept. In Bremer, T. (Ed.). Religion and the Conceptual Boundary in Central and Eastern Europe. Encounters of Faiths (pp. 66–120). Basingstoke, Palgrave Macmillan.
Dribintsev, G. (1908). Tserkovnaya shkola v edinovercheskom prikhode [Church School in an Old Believer Parish]. In Pravda pravoslaviya, 22–23, pp. 1–4.
Driedger, M. D. (2002). Obedient Heretics : Mennonite Identities in Lutheran Hamburg and Altona during the Confessional Age. 224 p. Aldershot, Ashgate.
Edinoverets : Eparkhial′noe nachal′stvo v roli iskateli edinoveriya [The Diocesan Administration in the Role of Searchers for Edinoverie]. (1907). In Pravda pravoslaviya, 2, pp. 12–14.
Egorov, I. (1906). K voprosu o vserossyskom bratstve staropravoslavnykh [With Regards to the Question about an All-Russian Fraternity of the Old Orthodox]. In Glagol vremen, 13, pp. 11–13.
Francois, E. (2002). Die unsichtbare Grenze : Protestanten und Katholiken in Augsburg 1648–1806. 304 p. Gottingen.
Freeze, G. L. (2006). Russian Orthodoxy: Church, People, and Politics in Imperial Russia. In Lieven, D. (Ed.). Cambridge History of Russia. Vol. 2, pp. 284–305. Cambridge, Cambridge Univ. Press.
Halvorson, M. J. (2001). Theology, Ritual, and Confessionalization : The Making and Meaning of Lutheran Baptism in Reformation Germany, 1520–1816 : PhD. Dissertation. Washington, Univ. of Washington.
Harrington, J. F. & Smith, H. W. (1997). Confessionalization, Community, and State Building in Germany, 1555–1870. In The Journal of Modern History, Vol. 69, № 1, pp. 77–101.
Headley, J. M. (2004). Introduction. In Headley, J. M., Hillerbrand, H. J. & Papalas, A. K. (Eds.). Confessionalization in Europe, 1555–1700 : Essays in Honour and Memory of Bodo Nischan (pp. 17–25). Aldershot, Ashgate.
Hsia, R. Po-Chia (1989). Social Discipline in the Reformation: Central Europe 1550–1750. London, New York, Routledge. Kaplan, B. J. (1997). Confessionalism and Its Limits: Religion in Utrecht, 1600–1650. In Spicer, J. A. & Orr, L. F. (Eds.). Masters of Light: Dutch Painters in Utrecht during the Golden Age (pp. 60–71). Baltimore, San Francisco, L., N. Haven.
Keul, I. (2009). Early Modern Religious Communities in East-Central Europe. Ethnic Diversity, Denominational Plurality, and Corporative Politics in the Principality of Transylvania (1526–1691). xvii, 313 p. Leiden, Brill.
Lavrov, A. S. (2000). Koldovstvo i religii v Rossii, 1700–1740 gg. [Sorcery and Religion in Russia, 1700–1740]. 576 p. Moscow, Drevlekhranilishche. Lotz-Huemann, U. (2000). Die doppelte Konfessionlisierung in Irland : Konflikt und
Koexistenz im 16 und in der ersten Hälfte des 17. Jahrhunderts. Tubingen, Mohr Siebeck. Lotz-Heumann, U. (2001). The Concept of “Confessionalization”: A Historiographical Paradigm in Dispute. In Memoria y Civilizacion, 4, pp. 93–114.
Marshall, P. (2012). Confessionalization and Community in the Burial of English Catholics, c. 1570—1700. In Lewycky, N. & Morton, A. (Eds.). Getting Along? Religious Identities and Confessional Relations in Early Modern England (pp. 57–77). Farnham, Ashgate.
Nischan, B. (1996). Ritual and Protestant Identity in Late Reformation Germany. In Gordon, B. (Ed.). Protestant History and Identity in Sixteenth-Century Europe. Vol. 2, pp. 142–159. Aldershot, Scholar Press.
Palkin, A. S. (2014). Edinoverie v kontse 1820-kh – 1850-e gody: mekhanizmy gosudarstvennogo prinuzhdeniya [Edinoverie from the end of the 1820s to the 1850s: Mechanisms of State Persecution]. In Quaestio Rossica, 3, pp. 88–106.
Pervyy vserossyskiy s′′ezd pravoslavnykh staroobryadtsev (edinovertsev) [The First All-Russian Congress of Orthodox Old Believers (Edinovertsy)]. (1912). Saint Petersburg. Pis′ma v redaktsiyu [Letters to the Editor]. (1906). In Pravda pravoslaviya, 10, pp. 15–16.
Plokhy, S. (2001). The Cossacks and Religion in Early Modern Ukraine. 401 p. Oxford, Oxford University Press.
Reinhard, W. (1989). Reformation, Counter-Reformation, and the Early Modern State: A Reassessment. In The Catholic Historical Review, Vol. 75, № 3, pp. 383–404.
Schilling, H. (1992). Religion, Political Culture and the Emergence of Early Modern Society : Essays in German and Dutch History. Leiden, Brill.
Shleev, S. (1901). Edinoverie i ego stoletnee organizovannoe sushchestvovanie v Russkoy tserkvi [Edinoverie and its Century in the Russian Church]. 71 p. Saint Petersburg, Tipo-lit. V. V. Komarova.
Shleev, S. Edinoverie v svoem vnutrennem razvitii (v raz′′yasnenie ego malorasprostranennosti sredi staroobryadtsev) [Edinoverie in its Internal Development (in Explanation of its Limited Spread among the Old Believers)]. (1910). 364 + 2 p. Saint Petersburg, Sinodal′naya tip.
Skinner, B. (2009). The Eastern Church Between Poland and Russia: Identity and Conflict in the Era of Partition. DeKalb, Northern Illinois Univ. Press.
Spurlock, R. S. (2012). Confessionalization and Clan Cohesion: Ireland’s Contribution to Scottish Catholic Renewal in the Seventeenth Century. In Recusant History, Vol. 31, № 2, pp. 171–94.
Vnimaniyu edinovertsev [To the Attention of the Edinovertsy]. (1907). In Pravda pravoslaviya, 2, pp. 1–2.
Vtoroy vserossysky s′′ezd pravoslavnykh staroobryadtsev (edinovertsev) v N. Novgorode, 23–28 iyulya 1917 goda [The Second All-Russian Congress of Orthodox Old Believers (Edinovertsy) in Nizhnii Novgorod, 23–28 July 1917]. (1917). Petrograd, Tipografiya O-va raspr. rel.-nrav. prosveshch.
Vyatskiy edinovercheskiy s′′ezd (10–17 iyunya 1908 g.) i ego postanovleniya [The Viatka Edinoverie Congress (10–17 June 1908) and its Provisions]. (1908). In Vyatskie eparkhial′nye vedomosti, 41, pp. 1070–1084; 42, pp. 1089–1097; 43, pp. 1117–1125; 44, pp. 1155–1162; 45, pp. 1182–1191.
White, J. M. (2014). A Bridge to the Schism : Edinoverie, Russian Orthodoxy and the Ritual Formation of Confessions, 1800–1918 : PhD. dissertation. Europ. Univ. Institute.
White J. M. (2015). Edinoverie i ofitsial′noe pravoslavie: neudavshiysya opyt ob′′edineniya v praktike publichnykh tseremoniy (1900–1913) [Edinoverie and Official Orthodoxy: The Failure of Unity in Ceremonial Practice]. In Quaestio Rossica, 2, pp. 201–223.
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2016-12-28
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White, J. (2016). Единоверие и концепция конфессионализации: дискурсивные замечания. Quaestio Rossica, 4(4), 177–189. https://doi.org/10.15826/qr.2016.4.199
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