Towards Understanding of the Practice of Proclamation: The Core Element of Russian Baptist Worship, Timofey Cheprasov, 2015

Tim Noble and Parush Parushev, The Ways of Orthodox Theology in the West in the Twentieth Century, translated from Czech by Tim Noble, Foreword by John Behr (Yonkers, N.Y.: St Viadimir’s Seminary Press, 2015, originally published as Cesty pravoslavné 36 indigenous Russian philosophical thought, since in the first half of the 19" century ‘philosophy in Russia was a forbidden fruit, being persecuted as something harmful and totally alien’ for society.’’ Such reactionary views were opposed by the appearing class of intelligentsia, who believed that in the process of enlightenment of the country newest philosophical thought (primarily German) must be welcomed and embraced.”° In turn, Ivan Kireyevskii, a philosopher and literary critic, who is considered as one of the co-founders of the Slavophile movement, argued that ‘Our [Russian] philosophy must develop from our life,’ be connected to the Russian culture, yet embracing ‘all the questions of modern education, all the logical truths obtained through science.’** Slavophiles, a group of wealthy nobles, representatives of conservative intellectuals, ‘came to the conclusion that they need to seek out the ideal for the future development of humanity away from the western rationalism, political liberalism and economic capitalism. Instead, they looked for this ideal in peasant Christian Russia prior to the reforms of the Emperor Peter the Great.’”” Thus, it was a reaction to overemphasis on reason as a way to solve social problems, and its prevalence over Faith and the Church Tradition, which gave rise to the movement of Slavophiles.*° Even though the movement was secular in its essence, with their key thinkers being lay people, the most prominent of whom were lvan Kireyevskii and Alexey Khomyakov, they supported and affirmed Orthodoxy as an inseparable part of Russian teologie ve 20. stoleti na Zdpad (Praha, Centrum pro studium democracie a kultury, 2012), chapter 2). 19 Vuri P. Polonskii, Moi Studencheskie Vospominaniia [My Student Memories] (Moscow, Prose, 1988) p 364. °C. C. Knorunjii, Posle Pereriva. Puti Russikoi Filosofii [After the break. The ways of Russian Philosophy] (St. Petersburg, Alteja, 1994) Part 1. 21 Ivan V. Kireyevskii, Polnoie Sobranie Sochinenii [Full Collection of Writings], Vol. 2 (1911), pp 27, 264, 254. 2 Darushev, ‘Romantické vlivy na pogatku ruského slavjanofilského hnuti,’ pp 66. 3 Elorovsky, Puti Russkogo Bogoslovia, pp 328. Cf. Parush R. Parushev, “Philosophical Grounding and Theological Development of the Slavophile Movement in Russia,” in Bogoslovska Misal [Theological Thought] (Sofia, Bulgaria), No. 3-4, Volume XVI, Thematic volume: “Orthodoxy and Europe — Spiritual Roots and Theological Perspectives” (2012), pp 45-62. 37 culture, which provided ‘spiritual bonding’ of the Russian people.” According to Parush R. Parushev, for Khomyakov Orthodox ecclesiology, with its stress on the authority o