St. Serafim of Sarov: His Clerical and Intellectual Reception in Late Imperial and Early Revolutionary Russia

萨罗夫的圣塞拉菲姆：他在帝国晚期和革命早期俄罗斯的神职和知识分子接待

• 批准号: 2240418
• 金额: --
• 依托单位: University College London
• 依托单位国家: 英国
• 项目类别: Studentship
• 财政年份: 2019
• 资助国家: 英国
• 起止时间: 2019 至 无数据
• 项目状态: 已结题
• 来源: https://gtr.ukri.org/projects?ref=studentship-2240418
• 关键词: St.; Serafim; Sarov; His; Clerical

My research will consider the reception of the Russian mystic St. Serafim of Sarov (1754-1833) by members of the religious-philosophical societies, formed in Russia between 1901 and 1929. Serafim was an ascetic monk, hesychast and spiritual elder. He was canonised in controversial circumstances in 1903 and was the subject of a cult that attracted leading members of the Russian intelligentsia. I will explore the role played by Serafim in the debates of the era and in the attempts to reconcile the intellectual and clerical classes. My thesis will be the first detailed work on Serafim's reception. Russia in the early twentieth-century was undergoing political, religious and social upheaval, riven by the revolutionary events of 1905 and 1917. It was in this climate that religious-philosophical societies hosting lay intellectual and church figures were established, including those in St. Petersburg (1901-1903; 1907-1917), Moscow (1905-1918), Kiev (1908-1919), and the Circle of Seekers of Christian Knowledge (1907-1917) and the Brotherhood of St. Serafim (1921-1929).The intelligentsia and clerical class had been estranged for decades. The societies provided a point of contact for figures from both groups to discuss urgent religious/spiritual matters, such as the developments and innovations in Orthodoxy concerning asceticism, eldership and sainthood. Journals published by these societies allowed these debates to reach a wider audience. The philosopher Berdiaev stated that the 'quest for true Orthodoxy began' at the meetings and that the intellectuals 'endeavoured to find [true Orthodoxy] in St. Seraphim Sarovsky'.The starting point for my research will be two hagiographical texts on Serafim, the Chronicles of the Serafim-Diveevskii Monastery (1896) and the Conversation of St. Seraphim of Sarov with N.A. Motovilov (1903). These texts were crucial in establishing Serafim's popularity and I will explore their impact alongside the events of his canonisation.I will critically evaluate representations of Serafim in the work of members of the religious-philosophical societies from 1901, the date of the first meetings, to 1929 when Soviet repression intensified. I will review various religious/theological and literary/cultural texts published by Belyi, Rozanov, Merezhkovskii, Kartashev, Bulgakov, Florenskii, Sventitskii, Volzhskii, Bakhtin and others. I will refer to diaries and correspondence for deeper understanding of their interest in Serafim and examine the theological journals and archives of the ecclesiastical academies and Holy Synod for academic and clerical responses. Research Questions:(i) To what extent were the intelligentsia and clergy responding to the Chronicles and Motovilov Conversation? What role did these texts play in constructing Serafim as a modern prototype of an ascetic hesychast and elder? (ii) How did members of the clergy and lay intellectuals represent Serafim in their works and personal writing? To what extent did these images overlap, clash, influence or contradict each other?(iii) What role did the figure of Serafim play in the attempts to bring about a synthesis of lay and ecclesiastical culture? What can be said of the interaction between religion, creative and intellectual culture, through the case-study of Serafim?(iv) How did the nature and composition of the religious and philosophical societies develop between 1901 and 1929 and did the developments coincide with changes in representations of Serafim?(v) How did the representations of Serafim respond to and/or influence the debates and developments in Orthodoxy? Was there an evolution in the responses by members of the religious-philosophical societies to these debates their use of Serafim? My research will build on research by Freeze (1996) and Nichols (2000), and Kenworthy (2010). It will complement Paert's monograph on spiritual eldership (2010) and Michelson's on Russian asceticism (2017).

我的研究将考虑1901年至1929年在俄罗斯成立的宗教哲学社团成员对俄罗斯神秘主义者萨罗夫（1754-1833）圣塞拉菲姆的接受。塞拉菲姆是一个苦行的僧侣，hesychast和精神长老。1903年，他在有争议的情况下被封为圣徒，并成为吸引俄罗斯知识界主要成员的邪教的主题。我将探讨塞拉菲姆在那个时代的辩论以及在调和知识分子和神职人员阶层的尝试中所发挥的作用。我的论文将是第一个详细的工作塞拉菲姆的接待。二十世纪初的俄罗斯正在经历政治、宗教和社会动荡，并因1905年和1917年的革命事件而分裂。正是在这种气氛下，宗教哲学社会主办奠定了知识分子和教会人物成立，包括那些在彼得堡（1901-1903年; 1907-1917），莫斯科（1905-1918），基辅（1908-1919），和基督教知识探索者圈（1907-1917）和圣塞拉菲姆兄弟会（1921-1929）。知识分子和神职人员阶级已经疏远了几十年。这些协会为来自两个群体的人物提供了一个联系点，以讨论紧急的宗教/精神问题，例如东正教在禁欲主义、长老和圣徒方面的发展和创新。这些协会出版的期刊使这些辩论能够接触到更广泛的受众。哲学家别尔嘉耶夫说，“寻求真正的正统开始”在会议上，知识分子“努力找到[真正的正统]在圣塞拉芬萨罗夫斯基”。我的研究的起点将是两个关于塞拉芬的圣徒传文本，塞拉芬-Diveevskii修道院编年史（1896年）和萨罗夫的圣塞拉芬与N.A.莫托维洛夫（1903年）。这些文本在确立Serafim的声望方面至关重要，我将探讨他们的影响以及他的封圣事件。我将批判性地评估从1901年第一次会议到1929年苏联镇压加剧期间，Serafim在宗教哲学协会成员工作中的表现。我将回顾别利、罗扎诺夫、梅列日科夫斯基、卡尔塔舍夫、布尔加科夫、弗洛伦斯基、斯文蒂茨基、沃尔日斯基、巴赫金和其他人出版的各种宗教/神学和文学/文化文本。我将参考日记和信件，以更深入地了解他们对Serafim的兴趣，并检查教会学院和圣主教会议的神学期刊和档案，以获得学术和神职人员的回应。研究问题：（i）知识分子和神职人员对编年史和莫托维洛夫谈话的回应程度如何？这些文本在把塞拉菲姆塑造成一个禁欲主义的隐士和长者的现代原型中扮演了什么角色？(ii)神职人员和非神职知识分子如何在他们的作品和个人写作中代表Serafim？这些形象在多大程度上重叠、冲突、影响或相互矛盾？(iii)塞拉菲姆的形象在试图实现世俗文化和教会文化的融合中扮演了什么角色？通过Serafim的案例研究，可以说宗教、创造性和知识文化之间的互动是什么？(iv)1901年至1929年之间，宗教和哲学团体的性质和组成是如何发展的？这些发展是否与Serafim代表性的变化相吻合？(v)Serafim的代表如何回应和/或影响东正教的辩论和发展？宗教哲学团体成员对这些辩论的反应是否有演变？我的研究将建立在Freeze（1996）和Nichols（2000）以及Kenworthy（2010）的研究基础上。它将补充Paert关于精神长者的专著（2010）和Michelson关于俄罗斯禁欲主义的专著（2017）。