Hasil untuk "History and principles of religions"

Maksimiljan Matjaž

Pavlovo oznanilo evangelija je nekaj radikalno novega. Takšno trditev je mogoče zagovarjati na osnovi treh ključnih konceptov, ki jih je razvil v svojih pismih: soteriologija in teologija križa, odrešenje – novo življenje preko krsta v Svetem Duhu, koncept svobode v Kristusu – življenje v Njem. Pavlova teologija svobode in telesa ni le etično-normativna, temveč spoznavna in ontološka. Pavel spremeni sistem védenja, saj spoznanje Boga ni več utemeljeno v racionalni spekulaciji ali v postavi, temveč v udeležbi pri Kristusu. Vendar je Pavel kot apostol narodov, ki je širil evangelij, izhajal tudi iz judovstva, ki je vplivalo na njegov teološki pogled, in iz helenizma kot prevladujoče kulture tistega časa. Ta dvojna pogojenost ga je zaznamovala tako v njegovem mišljenju kot tudi ravnanju. Toda v Prvem pismu Korinčanomlahko odkrijemo Pavlovo distanco do judovsko-helenistične identitete in temeljne nastavkenovih teoloških konceptov, ki jih je oblikoval na osnovi Kristusovega evangelija.

Barbara Bielinis-Kopeć

Idea społecznej opieki nad zabytkami zapisała się chlubnie na kartach historii naszego kraju, jak również w powojennej historii ochrony zabytków na Ziemi Lubuskiej, czego przykłady sięgają lat 60. XX w. Dzięki temu wiele zabytków rezydencjonalnych na terenach przyłączonych do Polski po 1945 r., narażonych na akty wandalizmu i zniszczenie, zostało zabezpieczonych do czasu podjęcia prac remontowych, co umożliwiło ich przetrwanie do naszych czasów. Zaangażowanie społeczne i troska o dziedzictwo kulturowe małych ojczyzn, szczególnie widoczne od końca lat 90. XX w., stanowi potencjał, który należy wykorzystać i nadać mu należną rangę. Wojewódzcy konserwatorzy zabytków wspierają działania społeczników na wielu płaszczyznach i współpracują z nimi w trosce o zabytki. Znamy liczne przykłady inicjatyw, które zaowocowały przywróceniem wielu zabytków do dobrego stanu, należy więc rozpowszechniać stosowanie dobrych praktyk w tym zakresie. Wymaga to wprowadzenia rozwiązań systemowych, które poszerzą pola działania organizacji społecznych i osób zaangażowanych w opiekę nad zabytkami, określą zasady finansowania i współpracy ze służbami konserwatorskimi.

Andrey Stepanov

The article is devoted to the missionary activities of the first Russian consulate in Japan (1858-1865). The thesis stated is the importance of the missionary factor at the initial stage of Russian-Japanese relations. When writing the article there was implemented the analysis of research literature, letters and memos of the main participants of Russian-Japanese relations. The continuity of the consulate's activities with the diplomatic and missionary activities of E.V.Putyatin in the context of the foreign policy of the Russian Empire in China and Japan is revealed. The influence of Putyatin on the decisions of the Amur Committee, which was expressed in concrete proposals for the formation of the staff of the consulate and the directions of its work on the implementation of the missionary task, is considered. The thesis is proved that the first Consul I.A.Goshkevich possessed the necessary qualities of a diplomat and a missionary and therefore was able to fully realize the duties assigned to him. The assistance of the Asian Department of the Ministry of Foreign Affairs to the Holy Synod and the Chief Prosecutor is noted. Letters from Putyatin and Hieromonk Nikolai (Kasatkin) to Goshkevich testify to the use of the hospital and school at the consulate for missionary purposes. The facts and sources considered in the article allow us to draw conclusions about the significance of the experience of the first consulate in Japan for understanding the problems of the theology of the mission: the missionary task of the consulate is assessed as the implementation by Putyatin of the religious and political modelfor Orthodoxy expansion; social and educational activities - as a created missionary environment (macromission). The close connection between the missionary aspect and the solution of foreign policy goals (the establishment of good-neighborly relations between the two countries) is shown, where the state, participating in the spread of the Kingdom of Christ, performed a providential task in the context of the entire Christian history.

Anna Bushuyeva

The article analyzes the ideas of the Orthodox clergy about cemeteries related to their management, profitability, improvement, assessments of the state of this space, determined by the location of the cemetery in system of values, symbolic meanings and normative emotional models. The study revealed a contradiction between the appearance of the vast majority of urban and rural cemeteries and the idea of the clergy about the "proper" in this area. It was considered what was included in the concept of an “ideal cemetery” and what obstacles prevented the realization of this ideal: an inefficient administrative system, a lack of funds and enthusiasm from both the clergy and parishioners, especially in rural areas, as well as conflicting ideas about the attitude towards cemeteries in church ideology and in traditional folk culture, which was characterized by fear of the “unclean place” and the desire to avoid the dead, which was not typical for the clergy, better educated and professionally accustomed to the spectacle of ordinary death. In addition, the measures of the clergy to introduce the “correct order” of the organization of the cemetery space were studied: criticism of the inaction of the clergy, attempts to influence the priests through religious and value motivation and practical recommendations for bringing the appearance of the cemeteries in line with the “proper”; coupled with this, preaching to the people with various ways of argumentation and forms of emotional impact, including appealing to the idea of Christian virtue and duty, respect for dead ancestors and “kinship feeling”, arousing fear of possible punishment from above for neglecting the “holy place”, awakening national-confessional competitiveness.

V. I. Mozgovoy

INTRODUCTION. The concepts of “nationalism” and “patriotism”, “nazification” and “denazification” are used in the modern context without taking into account the history of their formation, which increases the possible escalation of social conflicts. The purpose of study – is to identify the causes and consequences of linguistic manipulation of the concept of “patriotism” and the criteria for its distinction with the concept of “nationalism”.MATERIALS AND METHODS. The studied facts of history examine the stages of development of nationalism and patriotism in the countries of Europe, the Russian Empire, the USSR and in the post-Soviet space. To study their interaction, a comparative historical method of understanding reality is used.RESEARCH RESULTS. The types of states that are built on different principles depending on the attitude of the power elites to patriotism and nationalism are analyzed: (1) protonationalism of Ancient Greece, formed on the basis of slavery; (2) nationalism in Europe with an amendment to the inviolability of property and individual freedom in bourgeois states, justifying the colonization of “unenlightened” peoples;  3) patriotism in the Russian Empire, established on the basis of Orthodoxy and citizenship, taking into account national and territorial covertness; (4) Soviet patriotism, built on the ideology of internationalism, equality and unity of national republics; (5) neopatriotism, which excludes nationalism as an ideology of superiority “titular” of a nation or state.CONCLUSION. The signs of nationalism are determined, revealing its destructive essence and making it possible to consolidate the social essence of patriotism in the structure of personal, state and interethnic relations. the significance of the model of openness of cultures, economies, religions and languages that create conditions for the formation of multipolar civilizations is substantiated.

Ünal Şahin

Şerʻî hükümlerin kaynağı Kitap ve Sünnetin dilinin Arapça olmasının doğal bir sonucu olarak, Arap diline dair mesâil de fakihler tarafından inceleme konusu yapılmıştır. Arap diline yaklaşımları daha çok istinbat özelinde olan usulcüler, lafızları dilbilimcilerden farklı bir şekilde taksimata tâbi tutmuşlardır. Hanefî usulünde lafzın bir manada istimali (kullanımı) açısından yapılan taksim de bu kabil tasniflerdendir. Bu itibarla lafızlar, hakikat ve mecaz, bunların her biri de sarih ve kinaye olmak üzere toplam dört kısımda ele alınmıştır. Lafzın mecazî anlamda kullanımı çerçevesinde “mecazın (fertlerine delaletinin) umûmu”, “umûmu’l-mecaz” ve “hakikat ile mecazın cemʻi” gibi birtakım alt kavramlar oluşmuştur. Bu çalışmada “mecazın (fertlerine delaletinin) umûmu”, “umûmu’lmecaz” anlayışı, “hakikat ile mecazın cemʻinin imkânı” ve bu kavramlar arasındaki ayrım noktaları Hanefîlerin yaklaşımı özelinde ele alınmaktadır. Bununla birlikte ehemmiyetine binaen Hanefîler ve Şâfiîler arasındaki ihtilaflara da değinilmektedir. Ancak ağırlıklı olarak Hanefî usul kaynaklarının temel alındığı belirtilmelidir. Ayrıca konuyla ilgili örnekler verilmek suretiyle kavramlar ve aralarındaki farkların netleştirilmesine gayret gösterilmiştir. Hanefî ve Şâfiî mezhebi arasında ihtilaflı konulardan olan mecaz bahsi, ulemanın üzerinde titizlikle durduğu önemli hususlardandır. Mecazın umûmu olduğu Hanefî mezhebinde genel kabul görürken, Şâfiî mezhebinde ise mecazın umûmu olmadığı fikri benimsenmiştir. Çalışmada ayrıca Hanefî mezhebinin usul eserlerindeki bu görüşün İmam Şâfiî’ye aidiyetindeki problemlere, Şâfiî fakihlerinin konu hakkındaki açıklamalarına ve ilgili nakillere metin içerisinde yer verilmiştir.

Evgeniya Komleva

The publication of two letters of the famous merchant, discoverer of the Northern Sea Route Mikhail Konstantinovich Sidorov to the first Yeniseisk and Krasnoyarsk bishop Nikodim (Kazantsev) is presented. The surviving texts dating back to the 1860s testify to the trusting relationship between these two outstanding contemporaries, emphasize their worldview and range of interests. Among the subjects mentioned in the letters there are M.K. Sidorov's donations in favor of the spiritual educational institutions of the Yeniseisk diocese, his service as an honorary guardian of the Krasnoyarsk Religious School, related with that requests of the archpastor, a conflict around the Yeniseisk Convent. At the same time, their communication was not limited exclusively to issues of church life. The bishop was aware of M.K. Sidorov's plans to search for passage through the northern seas and supported this initiative. As the Yeniseisk archpastor, he was particularly interested in the state of the territory of the diocese entrusted to him in the lower reaches of the Yenisei – the Turukhansk Region. The versatility of Bishop Nikodim's personality is emphasized by the mention of his works on the publication of the biography of the Siberian First Martyr Vasily Mangazeyskiy, as well as the telescope sent to him by M.K. Sidorov – a necessary attribute in long journeys to unfamiliar places. Among other things, the letters contain the names of a number of well-known statesmen, high church hierarchs, and large entrepreneurs, which characterizes the correspondents' acquaintances and connections, their social position.

Ivica Čairović

The article focuses on the research of the main theological and historical phenomena which may initiate the process of ecclesiastic reconciliation of the East and West as well as, in the same manner, provide opportunities to question some of the parameters within Anglo-Saxon studies. Basic terms diagnosed in the context of Anglo-Saxon studies in question provide the perspectives which are going to be the rudiment for further research that will lead to the appearance of various prejudices and half-truths which, without being questioned, will continue to exist in this and future generations. Starting the joint research from the aspect of extremely complex and multidisciplinary Anglo-Saxon studies may well effect the development of the dialogue and final ecclesiastical reconciliation of the East and West. This should be based on historical facts so that the conclusion of the scientific research within Anglo-Saxon studies will be valid and precise, and in no way ambiguous and insufficiently acceptable for both the western and the eastern individual. The article points out some perspectives of the future research within Anglo-Saxon studies.

Andrey Posternak

The article contains the analysis of the term «the older women» (πρεσβύτιδες, presbyterae) in the Early Christian Greek-speaking and Latin traditions. In Eastern communities the older women have been honored since apostolic times for their pious life and advanced age, which brought them closer to the position of church widows. Perhaps the old women and widows in general represented one order of women who received material assistance from the Church, catechized young women, prepared them for baptism. The name of the older women «presbytides» did not become, unlike the concepts of «deaconesses» and «widows», the designation of women’s institutional ministry although there was a tendency to this, as it was evidenced by the controversial 11th canon of the Laodicean Council. In the Early Church women’s ministry was considered as a whole one, but in the areas it was called differently as the min-istry of the older women, widows and deaconesses. That is, it was outside the established terminology, also because it was not closely connected with the liturgical functions of women. It is not completely clear what women’s ministry in Western communities was, since in cases which we are talking about older women («presbyterae»), early medieval Western authors have already definitively confirmed that this was either the wife of a presbyter, or a woman of a strict lifestyle, in fact a religious who watched over the order and cleanliness in the church, as well as baked wafers for Communion. The evolution of wom-en’s ministry in the Church, primarily in its western part, demonstrated the impossibility of its further institutionalization and convergence with liturgical ministry.

Jeanine Dağyeli

Kirill Stankov

This article deals with one of the most controversial problems in the history of Britain in the Early Modern Time. Hardly any personality of this period provoked such heated debates among historians and contradictory assessments of contemporaries as King James II Stuart. He was the last Catholic on the British throne. The main aim of this article is to identify the main direction of church reforms of this monarch, show the confessional groups that benefi ted from this direction and who considered themselves aggrieved. The article also attempts to identify the reasons for the “black legend” of James II as a blood-covered representative of Counter-Reformation. Based on a large evidence of sources, the article proves that James II strived after a broad religious tolerance rather than elimination of Protestantism in his reign. One of the conclusions is that in the 17th century the Catholic community in England and Scotland was so small that did not pose any threat to the confessional system dominating in each of these countries (Anglicanism in England, Presbyterian Church in Scotland). Persecution of Catholics was a remnant of Reformation, which should have been overcome for the sake of overcoming political tension in Britain’s society. The article identifi es the main stages in church reforms of James II, his strategy in the religious question, and sheds light on the attempts to fi nd at least temporary allies. The main conclusion of the article is that the vision of James II was broader than that of his contemporaries and that he was ahead of his time (the emancipation of the Catholics only took place in Great Britain in the late 18th — early 19th centuries), which was the reason why his contemporaries did not understand him. Besides, the social basis of the king was very limited. All these factors led to the overthrow of James II during the Glorious Revolution of 1688‒1689.

Ələddin Məlikov

“Kamil insan” konsepsiyası irfan və transsendental fəlsəfənin ontologiyasının əsas predmetlərindən biri olub, İbn Ərəbi və Sədrəddin Şirazinin fəlsəfi dünyagörüşündə geniş müzakirə obyektinə çevirilmişdir. Bu konsepsiya irfanda ilk dəfə İbn Ərəbi tərəfindən irəli sürülmüşdür. İbn Ərəbiyə görə kamil insan haqqın bütün isimlərinin təcəllasıdır. İbn Ərəbinin nəzərincə, kamil insan yaradılışın mükəmməl modelidir. Sədrəddin Şirazi fəlsəfəsində kamil insan aləmlə-insanlar arasında ilahi feyz vasitəsi kimi xarakterizə olunur. O, varlığın obyektivliyi nəzəriyyəsi əsasında, kamil insanın aləm və insanla əlaqəsi haqqında İbn Ərəbidən fərqli fikirlər irəli sürür. O, kamil insanı təbiət aləmi və metafizik aləm arasındakı əlaqələndirici hesab edir. Ona görə, kamil insan insan və aləm arasında harmoniya yaradır. Bu məqalədə İbn Ərəbi və Sədrəddin Şirazinin insan və kamil insana dair nəzəriyyələrini təsvir, təhlil, müqayisə və bəzən də tənqid edərək, mövzunu nəzərdən keçirmişik. Nəticə olaraq, bu xüsusda Sədrəddin Şirazinin İbn Ərəbidən fərqli fikir irəli sürdüyünü göstərmişik.

Dmitry Andreev

In those sources that are available now, there are no indications that Emperor Alexander III, dying in Livadia in October 1894, gave any instructions to Heir Tsesarevich Nikolai Alexandrovich which can be regarded as a sui generis “political testament”. However, there exist opposite opinions in historical essays and fi ction. This question has not yet been specifi cally studied in historiography. This article, drawing on documents of personal origin that belong primarily to those who witnessed the last days of Alexander III, reconstructs the events that might have been interpreted as facts confirming the reality of this “political testament” and giving rise to various rumours and talks. Attention is paid to the contardictions as to some pressing issues that appeared among certain representatives of the dynasty. The article draws parallels between such events and their interpretations and shows the reasons for the changes in evaluation. Particular attention is paid to tracing a dependence between the unstable health condition of Alexander III and the situation in his milieu. The latter, as is seen, served as a nourishing soil for various political assumptions and forecasts. The conclusions of the study do not allow one to either confi rm the existence of the “political testament” or deny it, but they let us trace the origins of some rumours that came to be wide-spread afterwards.

Eugene Rosenblum

This publication introduces the fi rst Russian translation of St. Crispina’s Passion. St. Crispina was beheaded in the Roman African city of Theveste on 5th December, 304, during the Great Persecution. The wide popularity of her cult in Roman Africa was attested by St. Augustine. St. Crispina was the last Christian martyr in Africa before the Donatist Schism and was venerated by both Donatists and Orthodox Christians. Various stages of the Passion’s “Donatisation” are represented in various manuscripts. Modern scholars are familiar with three manuscripts containing the Passion of St. Crispina. Two of them were published in the 17th century by Mabillon and Ruinart respectively. Both of these manuscripts perished later. The last manuscript was published in the 20th century by P. Franchi de Cavalieri and was later reprinted in H. Musurillo’s edition of Acta Martyrum. It is regarded as the most authentic MS. The original text of the Passion of St. Crispina was probably composed in the fi rst half of the 4th century. It has no features of the later hagiographic tradition such as the abundance of miracles, detailed description of tortures, etc. On the other hand, it is an elaborate text with its own ideas and style, and does not look like mere court proceedings. The Russian translation being published here is based on Franchi de Cavalieri’s and Musurillo’s edition. The discrepancies between this edition and those of Mabillon and Ruinart are mentioned in the footnotes.

Mustafa Akgül, John A. Nawas

Bu makale, yazarın 1993 yılında Hollanda Nijmegendeki Katolik Üniversitesinde hazırlamış olduğu Al-Ma'mun: Mihna and Caliphate" adlı doktora tezine dayanmaktadır. Yazarın bu çalışması, 1994 yılında International Journal of Middle East Studies adlı ilmî bir dergide yayınlanmıştır. Yazar tarafından üç alt başlıkta incelenen konu, Memunun Mutezilî ve Şiî olduğu için mihneyi başlattığına ilişkin iddiaların kanıtlarını ortaya koymaktadır. Bu sürecin önemli aktörlerinden birisi olan halife Memunun, Mihneyi başlatmasının nedenleri üzerinde duran yazar, halifeliğin otoritesi konusunda birtakım kaygılar taşıyan Memunun, valisi İshak b. İbrahime gönderdiği mihne mektuplarından da bahsetmektedir. İslam tarihinde Mihne diye bilinen ve geride acı hatıralar bırakan bir dönemi özet olarak tasvir etmesi açısından çalışma önem arz etmektedir. Mihneyle ilgili ana kaynakların tümünü (72 adet) topladığını ifade eden yazarın araştırmada pek çok çalışmadan istifade ettiği dikkat çekmektedir. Köşeli parantez içerisinde verilen bilgi ve notlar çevirene aittir. Arapça ve diğer dillerdeki kitap ve şahıs isimlerinin yazımında ve kaynakların gösteriminde metnin aslındaki usule riayet edilmiştir.

Faruk Vural

İnsanlık tarihi başlangıcından itibaren ilahî olanın beşerî olanla ilişkisi hep devam edegelmiştir. Bu ilişkinin insan olarak tarafı peygamberlerdir. Yüce Allah isteklerini peygamberleri aracılığı ile bildirmiştir. Bu çalışmamızda Allah/insan iletişiminin zaman zaman duraksaması, bu iletişimin ara vermesi, kesilmesi şeklinde dilimize aktarabileceğimiz fetret-i vahiy meselesinin sebepleri ve sonuçlarını ele alacağız. Hz. Peygambere ilk vahyin gelişinin ardından en uzun fetretini yaşayan vahiy, nüzul sürecinde birkaç kez inkitâa/kesintiye uğramıştır. Bu sebeple fetret-i vahiyden değil feterât-ı vahiyden bahsetmek daha doğrudur. Vahyin nüzul sürecinde, beş kez inkıtâ meydana gelmiştir. Yaşanan inkıtâlarda Hz. Peygamberin ruh hali ve vahiy iştiyakı bu süreçlerin terbiye boyutlu olduğunu göstermektedir.

Saiful Hakam

Artikel ini mengulas kebangkitan Kristen Protestan di Korea untuk mengukur sejauh mana hubungan antara agama dan nasionalisme di Korea, serta mencoba untuk mengkaji hubungan kuat antara agama dan <del cite="mailto:Muhammad%20Afdillah" datetime="2016-03-10T21:25">nasionalism</del><ins cite="mailto:Muhammad%20Afdillah" datetime="2016-03-10T21:25">nasionalisme</ins>. Untuk mengulas hal tersebut, artikel ini memfokuskan diri pada telaah historis masa pendudukan Jepang, yakni pada rentang waktu antara tahun 1910 hingga 1945. <del cite="mailto:Muhammad%20Afdillah" datetime="2016-03-10T21:25">Arikel</del><ins cite="mailto:Muhammad%20Afdillah" datetime="2016-03-10T21:25">Artikel</ins> ini berusaha untuk menjawab pertanyaan sederhana: mengapa Kristen Protestan berhasil menjadi agama yang kuat dan penting di Korea? Jawaban atas pertanyaan tersebut juga akan mengantarkan kita untuk bisa memahami nasionalisme Korea. Dengan kata lain, jelas bahwa perkembangan Protestan di Korea adalah sangat terkait dengan ketidakpuasan yang mendalam dan keputusasaan yang dirasakan oleh orang-orang Korea diakibatkan oleh masa pendudukan Jepang. Selain dikarenakan faktor nasionalisme, berkembangnya agama Protestan di Korea juga sangat terkait dengan pendidikan. Para misionaris bertindak cepat untuk melibatkan diri dalam pendidikan. Hal tersebut dikarenakan mereka memahami tentang semangat Korea dalam hal pendidikan dan juga keterbukaan mereka terhadap ide-ide Barat. Selain itu, artikel ini juga mengkaji mengenai dampak dari adanya para <del cite="mailto:Muhammad%20Afdillah" datetime="2016-03-10T21:26">missionaris</del><ins cite="mailto:Muhammad%20Afdillah" datetime="2016-03-10T21:26">misionaris</ins> untuk menyebarkan agama <del cite="mailto:Muhammad%20Afdillah" datetime="2016-03-10T21:26">protestan</del><ins cite="mailto:Muhammad%20Afdillah" datetime="2016-03-10T21:26">Protestan</ins>. <del cite="mailto:Muhammad%20Afdillah" datetime="2016-03-10T21:26">Salah satunya adalah dalam hal ekonomi. Beberapa orang di Korea menegaskan bahwa konversi ke Protestan menyebabkan peningkatan ekonomi. Mereka percaya bahwa peningkatan ini disebabkan penolakan mereka terhadap kebiasaan merokok dan minum, judi, serta hal yang berbau kemewahan</del>

Puzovich Vladislav

In the interwar period the Faculty of Orthodox Theology in Belgrade was one the most prominent centers for acquiring higher theological knowledge for Russian immigrants. More then 200 Russian immigrants studied at the Faculty of Orthodox Theology. Occasionally they were in the majority within the whole student population. Based on the material of the Archive of the Faculty of Orthodox Theology in Belgrade (minutes of the Faculty Council meetings, students’ files) this paper will present several aspects of the experience of Russian immigrants at the Faculty of Orthodox Theology. It will analyze variation in their number, the quality of the students’ life and the diffi culties they encountered. Special attention will be given to the first generation of Russian graduated students. Based on the students’ files of Nikolaj Nikolajevič Afanasjev, Nikolaj Mihajlovič Zernov, Leonid Georgijevič Ivanov, Konstantin Eduardovič Kern and Mihail Borisovič Maksimovič, the paper will provide information on the conditions of their studying in Belgrade. The forth-mention information affirm that Russian students achieved excellent risults despite economic hardship. It is not hard to notice their eff ort to maintain spiritual bond with the lost homeland forming student circles and studying History of the Russian Orthodox Church. In the appendix of the paper you will fi nd information about 69 graduated Russian students, as well as the marks of three Rissian students from the first generation of the graduated Russian students at the Faculty of Orthodox Theology in Belgrade (Afanasjev, Kern and Maksimovič).

Beiker Matfei

Paul Gavrilyuk recently reconstructed Georges Florovsky’s dissertation, “Hertsen’s Philosophy of History”, the complete text of which was previously considered lost. According to the report of Alexander Izgoev, G.V. Florovsky presented the summary of his dissertation in 19 theses during his dissertation defense in Prague on 3 June 1923. The typescript of these 19 theses, bearing the title «The Dissertation’s Theses of Privatdozent Georges Florovsky: «The Hertsen’s Philosophy of History»» was recently discovered by Matthew Baker in the Andrew Blane Papers. This document is published here for the first time. The 19 theses support the Gavrilyuk’s hypothesis that the June 1923 redaction of the dissertation consisted of an introduction, three chapters and a conclusion.

Norbert Reck