The article chronicles the history of emergence of theology as educational subject and scientific discipline in the Russian higher education and the academic studies since 1992. Theology as educational subject appeared not as the project suggested by religious organizations, but rather as an initiative of the state educational bodies and the institutions of higher education as the result of the institutional collapse of the structure of scientific atheism in 1991. The article provides historical information on the development of the attitude of hierarchy of Russian Orthodox Church to the idea of university theology and on the role of the Church in development of state theological educational standards, as well as in introducing theology into the list of scientific disciplines. The article then discusses the debatable issues of qualifying theology as a scientific discipline. Drawing upon Habermasian approach, the author examines the meaning of the secular status of university education and the scientific status of theology in social and philosophical perspectives.
Keywords: Russian Orthodox Church, theology, scientific atheism, study of religion, departments of theology, post-secular society, secularism.
(Alfeyev) Hilarion. Teologiya v sovremennom rossiiskom akademicheskom prostranstve [Theology in the modern Russian Academic Space]. 2016. N 3. pp. 224-239.
Metropolitan Hilarion (Alfeyev) (2016) "Theology in Contemporary Russian Academia", Gosudarstvo, religiia, tserkov' v Rossii i za rubezhom 34(3): 224-239.
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EVENTS in Russia at the turn of the 1980s and 1990s gave an impetus to reformatting and reorganizing those academic disciplines that were most exposed to ideological pressure earlier. This has affected, in particular, the study and teaching of religion.
Theology as an educational field appeared in the early 1990s, but not as a scientific or educational project of the Russian Orthodox Church or other religious organizations, but as an initiative of the state and the scientific and educational community. At the same time, the formation of religious studies took place: after the closure of the Institute of Scientific Atheism1 in 1991, the departments of scientific atheism began to transform into departments of religious studies.
In the course of the post-Soviet reorganization of the educational system, after the adoption of the Law of the Russian Federation "On Education" (No. 3266-1 of July 10, 1992), new state educational standards were introduced. The Higher Education Committee of the Ministry of Science, Higher Education and Technical Policy of the Russian Federation approved the Regulation on the Multi-level Structure of Higher Education2, which was based on the UNESCO International Standard Classification of Education, which includes theology, adopted in 1978.3 Following the philosophy of religion and religious studies in 1992, the Ministry added the field of "Theology"to the state classifier of educational areas and specialties. An educational standard for the preparation of bachelor's degrees in theology was developed and approved.
The formation of religious studies and theology in the early 1990s against the background of the collapse of Soviet ideology and the abolition of" scientific atheism", as well as in the broader context of the history of religious studies and teaching in Russia in the XX century, is a separate topic for research. The publication of the collective monograph "Science of Religion", "Scientific Atheism", "Religious Studies": actual problems of scientific study of religion in Russia of the XX-early XX century became very useful for its further study.
1. The Institute of Scientific Atheism was established in 1964 as part of the Academy of Social Sciences under the Central Committee of the CPSU.
2. Resolution of the Ministry of Science of the Russian Federation No. 13 of 13.03.1992 "On the introduction of a multi-level structure of higher education in the Russian Federation".
3. "International Standard Classification of Education ISCED 2011", UNESCO Institute for Statistics 2012, p. 73.
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XXI century"4, which caused a lively and productive discussion, in particular, in this journal 5.
The appearance of theology in the state classifier of educational areas and specialties was initially not reflected in official church documents. Thus, in the proceedings of the Council of Bishops of the Russian Orthodox Church in 1994, we do not find any mention of this event. The Council's Definition "On the tasks of the Church in the field of religious education" refers to the development of parish religious education and catechesis, the training of lay catechetical and pedagogical personnel; calls for expanding cooperation between the church and the state in the field of education both at the church-wide and local levels; notes the vital need for " practical implementation of the human right to choose It states that "Orthodox education should take its rightful place in all the diversity of schools and educational systems." At the same time, in p. 9. A critical assessment is given to the teaching of religious studies: "The current practice of teaching religious studies in state educational institutions seems unacceptable from the church point of view, because today, regardless of the intentions of teachers ,the "objective and unbiased" teaching of these disciplines turns into a sophisticated version of atheistic propaganda. " 6
The Council of Bishops of 1994 paid special attention to the restoration of the system of theological education in the Russian Orthodox Church. On the eve of the 1917 Revolution, the church had 4 theological academies, 57 theological seminaries, and 185 theological schools. After 1918, all theological schools were closed, and most of the teaching staff was repressed. By the early 1960s, 2 theological academies and 3 seminaries were operating again. After the Local Council of 1988, the process of mass return begins
4. "Science of Religion", "Scientific atheism", "Religious studies": actual problems of scientific study of religion in Russia of the XX-beginning of the XXI century.
5. See: State, Religion, Church in Russia and abroad. 2015. N 1 (33).
6.Opredelenie "O zadachakh Tserkvi v oblasti religioznogo obrazovaniya" [Definition "On the tasks of the Church in the field of religious education"]. November 29-December 2, 1994 [http://www.patriarchia.ru/db/text/527249.html, accessed from 15.05.2016].
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The number of parishes and dioceses increases, and there is an urgent need for new personnel of clergy.
His Holiness Patriarch Alexy II of Moscow and All Russia, in his report to the Council of Bishops of 1994, noted::
Since the Council of Bishops of 1989... there was a significant expansion of the entire system of spiritual education... However... the impressive statistics that characterize the external growth of the spiritual education system should not obscure the fact that the difficulties and problems facing spiritual educational institutions have persisted, and even partially worsened. 7
The Council's Definition "On the Tasks of the Church in the field of theological education" referred to a "new system of theological education" designed to "include the best that was inherent in the pre-revolutionary system and that exists in the modern domestic and foreign experience of Orthodox theological education" (paragraph 2). However, "this system should be sensitive to the needs of the Orthodox Church and its 3). " The new system of theological education should fully take into account the real possibilities of our Church and rely on the existing and possible personnel potential to be prepared in the near future, as well as reasonable interaction with secular science and higher education"(item 4). Its most important element should be "higher theological education for clergy" (item 5). In this regard, "the gradual transformation of theological seminaries into higher educational institutions should be of particular importance "(paragraph 12). At the same time, "on the basis of theological academies, it is advisable to create a postgraduate system of scientific and theological specialization" (item 8). The Council decided to prepare the concept of theological education (paragraph 1), standards of higher theological education, curricula and curricula (paragraph 12), and implement a program for publishing textbooks for theological seminaries (paragraph 13) .8
7. Report of Patriarch Alexy II of Moscow and All Russia. Council of Bishops of the Russian Orthodox Church: November 29-December 2, 1994. Documents. Doklady, Moscow: Publishing House of the Moscow Patriarchate, 1995, p. 75.
8. Definition "On the tasks of the Church in the field of theological education".
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So, all the attention of the Council of Bishops of 1994 was focused on the restoration of its own educational infrastructure.
The new opportunities created by the introduction of the Theology course in the state classification of educational areas and specialties and the approval of the educational standard for the preparation of bachelors of theology were identified by the management of the Theological and Catechetical courses that opened in 1991 and were transformed into the St. Patriarch Tikhon Theological Institute a year later. Together with a number of state universities, the Institute was one of the first in the country to receive accreditation in the field of "Theology" and began training bachelors of theology 9.
The participation of the Russian Orthodox Church in the development of university theology was initiated and subsequently expanded largely due to the efforts of this Theological Institute (now the Orthodox St. Tikhon's University for the Humanities). We have come a long way in developing and approving educational standards in theology that reflect the religious tradition.
In 1999, the Board of the Ministry of Education of the Russian Federation included the Master's degree in theology and the specialty "Theology" in the classifier of educational directions and specialties. Pursuant to the order of the Ministry of Education, the Department of Theology of the Educational and Methodological Association of Classical Universities (UME) was formed, which was headed by the Dean of the Faculty of History of Moscow State University, Professor SM. Karpov.
In 2002, the multi-confessional master's standard and the standard for the specialty "Theology" (in three versions: Orthodox, Muslim, and Jewish) were approved to replace the non-confessional educational standard.
9. The fact that the state classifier of educational areas and specialties included a direction called "theology" (and not "theology", which is a tracing paper of Greek). θεολογια), allowed us to technically attach to this term the shades contained in the rich meaning of the word "theology", that is, its scientific and educational aspects, and use both terms as synonyms. At the same time, this terminological distinction left "theology" with broader traditional areas of meaning and connotations, such as spiritual practice, prayer, and contemplation.
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Taking into account the position of state bodies, according to which state accreditation of institutions established in the organizational and legal status of religious organizations is impossible, St. Tikhon's University had to change its organizational and legal status from a religious organization to a non-state educational institution in order to receive accreditation.
In 2008, the President of Russia signed the Federal Law of the Russian Federation "On Amendments to Certain Legislative Acts of the Russian Federation Regarding Licensing and Accreditation of Institutions of Professional Religious Education (Spiritual Educational Institutions)" (No. 14-FZ of February 28, 2008), which established the possibility for religious educational institutions to obtain a certificate of state accreditation. Such a certificate confirms the level of educational programs implemented and the compliance of the content and quality of graduate training with the requirements of state educational standards, and also gives the right to issue a state-issued document certified by the seal of the educational institution that does not contain the image of the coat of arms of Russia.
This decision opened up legal opportunities for obtaining state accreditation by religious educational institutions, in particular, spiritual educational institutions of the Russian Orthodox Church, which corresponded to the position of the highest church authority. Thus, the Definition "On questions of the Internal Life of the Russian Orthodox Church" of the Council of Bishops of 2004 states:: "It is considered expedient for Theological schools to obtain state accreditation as soon as possible, taking into account the traditions of church education."10
Among the theological schools of the Russian Orthodox Church on the territory of the Russian Federation, 35 have a state license, 9 implement the Federal State Educational Standard (FSES) of Bachelor's Degree in theology, 2-the Federal State Educational Standard of Master's degree in theology. The system of spiritual education of the Russian Orthodox Church as a whole is focused on educa --
10. Opredelenie "O voprosakh vnutrennoi zhizni Russkoy pravoslavnoi tserkvi" [Definition "On questions of the inner life of the Russian Orthodox Church"]. [http://www.patriarchia.ru/db/text/418315.html, accessed from 15.05.2016].
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educational programs, either built on the basis of the Federal State Educational Standard "Theology", or as close as possible to them.
Theological academies have opened postgraduate programs, and there are dissertation councils for the defense of candidate's theses in theology. The St. Cyril and Methodius General Church Postgraduate and Doctoral programs offer postgraduate and doctoral programs. There is an All-Church Dissertation Council for the defense of doctoral dissertations in theology and Church history. The requirements for dissertation research in religious educational institutions meet the requirements of the Higher Attestation Commission (HAC). The procedure for accepting and defending dissertations in church dissertation councils is also focused on the standards of the Higher Attestation Commission. Efforts are being made to develop and improve the quality of research programs at leading ecclesiastical and academic institutions.
Currently, theology is taught in 48 Russian universities (including 36 state ones) in 36 cities of all federal districts. Orthodox theology is taught in 42 universities (including 36 state ones) in 33 cities; specialty programs are implemented in 15 universities, bachelor's programs are implemented in 35 universities, master's programs are implemented in 14 universities; professional retraining programs (1-4 years) are opened in 6 universities, advanced training courses are offered in 7 universities; theology is taught in 9 universities. it is taught as part of elective courses.
Theology in Russian universities is present not only in the form of training programs for theologians - bachelors, masters, etc., but also as a general education component (an example is the National Research Nuclear University "MEPhI").
To ensure the interaction of the theological departments of higher education institutions with the Church, dioceses have established councils for theology 11. Coordination of the activities of diocesan councils is entrusted to the Interdepartmental Group for Teaching theology in 12 universities.
11. Currently in the Belgorod, Vladivostok, Volgograd, Yekaterinburg, Yekaterinodar, Irkutsk, Kazan, Kemerovo, Kostroma, Kursk, Lipetsk, Moscow City, Murmansk, Nizhny Novgorod, Omsk, Orel, Perm, Pskov, Pyatigorsk, Rostov, Ryazan, Samara, St. Petersburg, Saransk, Saratov, Simbirsk regions Eparchies of Stavropol, Tver, Tula, Ulan-Ude, Khabarovsk, Chelyabinsk, and Yaroslavl.
12. Journals of the meeting of the Holy Synod of the Russian Orthodox Church on May 5, 2015. Magazine No. 24 [http://www.patriarchia.ru/db/text/4067545.html, accessed from 15.05.2016].
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In Russia, there are not only Orthodox, but also Islamic theological divisions in universities. There is an experience of co-existence of several confessional profiles within the same faculty (for example, at the Faculty of Theology of the Ural Mining University).
Thus, today in Russia, the system of higher theological education is legally established and actually operates, including the corresponding levels: bachelor's degree, specialty, master's degree, postgraduate study, and additional educational programs. Theology (scientific branch 26.00.00, scientific specialty 26.00.01) is included in the nomenclature of specialties of scientific workers of the Russian Federation; the passport of scientific specialty is approved; on the basis of the All-Church postgraduate and doctoral studies named after V. I. Abramovich. Saints Cyril and Methodius, Lomonosov Moscow State University, the Russian Presidential Academy of National Economy and Public Administration, and St. Tikhon's Orthodox University for the Humanities have established a joint dissertation council for the defense of dissertations in the specialty 26.00.01-Theology; the expert Council of the Higher Attestation Commission under the Ministry of Education and Science for theology has been approved.
In general, the successful development of Russian academic theology does not mean that there are no problems and unresolved issues.
Despite the quarter-century presence of theology in state regulations and the equally long teaching of theology in Russian universities, all these years there have been voices claiming that the presence of theology in secular universities undermines the principle of secularism of the state.
The Russian Orthodox Church has for many years maintained that secularism is not the same as the complete elimination of religion from public space, and that secularism should not be identified with such radical ideological attitudes as aggressive, militant secularism13. The Basic Social Concept of the Russian Orthodox Church emphasizes that "it is impossible to understand the principle of secularism of the state as meaning the radical displacement of religion from all spheres of the life of the people"; but also the church at the same time
13. Metropolitan of Volokolamsk. Orthodoxy and secularism / / Church and Time. 2010. N 2(51). pp. 21-32.
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"I don't have to take it on myself... functions of state power that involve coercion or restriction " 14. The same document (chapter "Secular science, culture, education") states that the church "respects the secular school and is ready to build its relations with it based on the recognition of human freedom"; however, the church "considers it unacceptable... imposing anti-religious and anti-Christian ideas on students" and "calls for eliminating the consequences of atheistic control over the public education system" 15.
An important factor in the current discussion about the secularness of the educational space and the possibility of confessional forms of theology being present in it is the commitment of some of its participants (not always clearly understood) different versions of the ideology of secularism.
His Holiness Patriarch Kirill of Moscow and All Russia in his keynote address at the conference "Theology in Higher Education Institutions: Interaction of Church, State and Society" (28.11.2012) noted:
Secularism - both Soviet and Western - was ideologically fueled by the expectation of the imminent death of religion in the so-called advanced, civilized world... What do we see today, at the beginning of the XXI century, when it seems that science and the technologies it generates have finally won and penetrated all the pores of our lives? We see a completely different picture: religious faith is not only not dead, but is being revived. Faith lives and occupies an important place in the lives of people of different levels of education, different social status, different ages, different ethnic and cultural backgrounds. The number of such people is steadily growing - both in our country and in other countries that have experienced secularization of various types, and above all secularization of the atheistic type... Religiosity is not the lot of a handful of marginal people, it is a sociological fact... And I would very clearly distinguish between two approaches to this situation: the legal approach and the sociological approach. They do not contradict each other, but they are complementary. From a legal point of view, our State is secular, and the principle of freedom of conscience and religion applies in it... From the social network
14. Fundamentals of the Social concept of the Russian Orthodox Church, III.3 [http://www.patriarchia.ru/db/text/141422.html, accessed from 15.05.2016].
15. Ibid., XIV. 3.
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From the same point of view, we cannot but see that certain transformations are taking place in society, including the process of reviving religion, increasing the number of religious people. This process concerns not just individual citizens and their beliefs - it concerns the cultural matrix of a society that is in transition from an era of rigid secularization to a new era, when religion regains its significance, becomes relevant, despite all predictions about its near and imminent death. Some researchers call this new era post-secular, meaning that rigid and aggressive secularism is losing its dominant position in social and cultural life.16
Post-secular society is a concept introduced by Jurgen Habermas17 in the context of the tragic events of September 11, 2001. This notion not only points to the falsity of the previous thesis that "the inevitable result of the modern era will be the decline of religion" (Peter Berger writes about the refutation of this thesis 18). The idea of a post-secular society is intended primarily to draw attention to the fact that the exclusion of religious citizens from the general civil dialogue is their discrimination, 19 the elimination of which requires the recognition of religious citizens as equal participants in such a dialogue along with secular citizens. Habermas considers the mutual openness of participants to the arguments put forward to be a prerequisite for dialogue.20
16. Patriarch Kirill of Moscow and All Russia. Teologiya v vuzakh [Theology in universities]. 2012. N 4(61) [http://www.patriarchia.ru/db/text/2619652.html, доступ 26.08.2016].
17. Habermas Yu. Vera i znanie [Faith and Knowledge]. The Future of Human Nature, Moscow: Vse Mir Publishing House, 2002.
18. P. Berger Rigged secularization // State, religion, and Church in Russia and abroad. 2012. N 2 (30). P. 8.
19. " If we adhere to the normative view that only equal and democratic discussion leads to universal agreement on political ethics, which is the characteristic of constitutional democracy, then it is quite logical to say that dialogue between religious and non-religious (secular) citizens should also be conducted on an equal footing. However, such equality is threatened when it is discovered that secular public discourse does not allow religious citizens to make their voices heard. Post-secularism is the answer to this very specific problem " European Integration and Russian Orthodoxy: Two Perspectives in the framework of the Multiple Modernity Paradigm // State, religion, and Church in Russia and abroad. 2012. N 1 (30). P. 76).
20. Habermas Yu. Religion and publicity / / Habermas Yu. Between naturalism and religion, Moscow: "The Whole World", 2011, p. 131.
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In our opinion, it is theology as a rational expression of religious beliefs that can and should become a tool for religious citizens to translate religious meanings in the process of civil dialogue on issues affecting the common good. In this regard, the emergence of theology in the Russian academic space should be assessed as a positive fact. The presence of theology in education and science is a sign of the civil maturation of Russian society, its awareness of its structural complexity and multi-factor nature. At the same time, it is evidence of the society's recognition of the cultural significance of Russian spiritual and religious traditions.
Christian theological rationality is one of the essential elements of European and Russian culture, it ensures the presence of Christian ideas in the culture, reflecting the religious experience of many generations. Like any other science, theology not only has a highly specialized meaning, but also creates a basis for preserving, multiplying and then transmitting to a wide public space a certain kind of knowledge that has a general cultural significance.
In the above-mentioned speech at the conference "Theology in Higher Education Institutions: Interaction of Church, State and Society", Patriarch Kirill argued that the presence of theology in higher education institutions not only does not contradict the legal foundations of the state and society, but also corresponds to the transformations that are taking place in Russian society. According to the Patriarch, the university is designed to open access to the diversity of human experience, to various areas of knowledge, including religious knowledge. If the principle of voluntariness is observed, the study of theology does not contradict secularism, which is understood not in the spirit of aggressive secularism, but in the spirit of ideological neutrality. In addition, such a study corresponds to the public demand, spiritual and cultural needs of people. Otherwise, there is a threat that many people will develop distorted or radical religiosity, which can cause damage to the individual, society and the state. According to the Patriarch, " theology in universities is a cultural imperative for a society that has long been practically alienated from religion as a special sphere of human existence. Theology in higher education, i.e. at a high academic level corresponding to the scientific level
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It is also an antidote to the spread of religious radicalism in society, which usually develops spontaneously, uncontrollably and is able to reach the masses of people. " 21
Thus, knowledge of the Christian tradition, the religious way of thinking, theological rationality, and the cultural dimension of Christianity is essential for full familiarization with the pan-European and Russian cultural heritage. A secularized, i.e. truncated, view of culture creates a distorted view of the history and current state of the world in which we live, and therefore contradicts the goals and objectives of both university education and academic science.
Another debated issue related to the development of university theology and the inclusion of theology in the nomenclature of academic specialties concerns the scientific status of theology. In our opinion, this issue should be considered in a broad context. Christianity is one of the foundations of European culture and, in particular, one of the sources of modern European science. Without the rationality inherent in Christian theology, it is impossible to imagine the development of European thought in recent centuries. And the very dispute between science and religion, which sometimes reached an open confrontation, is essentially a "domestic dispute" - in the space of European culture. Therefore, the question of the scientific status of theology should be addressed in the context of interdisciplinary research and appropriate methodological discussion.22
The conducted research shows that, despite the importance of discussions about the scientific status, subject-methodological definitions, intersubject distinctions, they should not be the source for the approval of any direction as a scientific specialty. In practice, the most important argument in favor of recognizing a new, separate scientific branch
21. Kirill Moscow and All Russia. Theology in higher education institutions / / "Church and time". 2012. N 4(61) [http://www.patriarchia.ru/db/text/2619652.html, доступ 26.08.2016].
22.The interdisciplinary research project "Development of a new methodology for Dialogue and Interaction between Religion and Science in Russia", initiated by the Saints Cyril and Methodius General Church Postgraduate and Doctoral Studies, was a step in this direction. The results of this project were presented in one of the issues of this journal (see: State, Religion, Church in Russia and abroad. 2015. N 1 (33). pp. 11-184).
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or specialty is the presence of a well-established scientific school, that is, an expert community recognized by other members of the academic community.
In the case of theology, this is the situation. First, we should keep in mind the pre-revolutionary Russian experience, when well-known scientists (including members of the Imperial Academy of Sciences) were associated with both church theology and university science. Secondly, today in Russia many outstanding foreign theologians are recognized and cited by Russian scientists-specialists in various branches of humanitarian knowledge. Third, in the post-Soviet era (and partly even earlier), Russian scientists appeared who either came to church science from a secular academic environment, or made the return journey, while maintaining their presence in their original, ecclesiastical sphere. Representatives of this group of scientists primarily form the scientific and expert core of Russian theology today. This group includes: professors of General Church postgraduate and doctoral studies, theological academies and seminaries, PSTU, Russian Orthodox State University, theological departments and faculties, as well as authors of the "Orthodox Encyclopedia" and scientists who are not formally associated with church academic institutions, but are engaged in research activities that are recognized as both secular and church-theological scientific communities.
The Russian theological community today is diverse. It is diversified, multidisciplinary, has developed ties with both the Russian and international academic communities, and is recognized by ecclesiastical scientific and educational institutions, although it does not yet have formal scientific and guild characteristics.
As for the question of the subject specifics of theology, it is spelled out in the passport of the corresponding scientific specialty. The draft passport was prepared at the Department of Philosophy of Religion and Religious Studies of Moscow State University, which is important in connection with the question of the intersection of theology and religious studies. At the same time, the approval of the passport of a scientific specialty does not remove the question of the subject-methodical demarcation of theology and related sciences. The passport of the scientific specialty "Theology" contains only a preliminary understanding of the subject and methodological specifics of theology. However, this understanding, which is a convention reached by theologians and representatives of related disciplines, is now quite sufficient to start productive work.-
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It is also used as a tool for the development of academic and dissertation councils in theology and for solving questions about the disciplinary affiliation and scientific viability of dissertation research. The best way to solve possible problems is through practice, that is, the constant cooperation of theologians with representatives of other sciences, in particular, with religious scholars.
In this case, it is necessary to emphasize that the inclusion of theology in the university and academic space does not imply the displacement of religious studies from this space. Theology does not seek to take the position that religious studies takes, because it is aware of its subject-methodological specifics. On the contrary, the emergence of theology as a scientific specialty will only contribute to a better understanding of the subject-methodological specifics of post-Soviet religious studies itself.
In our opinion, the cooperation of theological departments of secular universities and church theology with religious scholars and representatives of related sciences can be very fruitful. In terms of content, interaction in such areas as hermeneutics, epistemology, metaphysics, philosophy of language, philosophy of religion, cultural theory, social and political philosophy, anthropology, axiology, ethics is promising. In particular, it would be useful to jointly study the relationship between religion and science as social institutions and socio-cultural realities.
However, the emphasis on interdisciplinary cooperation in specific areas does not remove scientific and methodological issues from the agenda. The Commission for Theology of the Inter-Council Presence of the Russian Orthodox Church is currently preparing a document entitled "Theology as a Science and its place in the system of Knowledge". Consideration of this topic aims to clarify both the scientific status of theology (theology), its subject-methodological specifics, and the role of theology, understood as a science, in the experience, life and ministry of the church.
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