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<p>The aim of this article is to analyze the principal themes of Vladimir Solovyov’s preface to his major 1880s work, <i>Istoria i Budushchnost’ Teokratii</i> (<i>The History and Future of Theocracy</i>), in relation to the theological ideas of the young Yuri Samarin. The article addresses topics such as the development of dogma within the Christian Church, interreligious dialogue, and ecumenism. It offers a historical and theoretical reconstruction of Samarin’s motives for engaging with the theme of ecclesiastical development, examining his arguments concerning the relationship between the evolution of the Church and Hegel’s dialectical method. The study further considers Samarin’s correspondence with Alexander Popov, a historian and representative of the Slavophile movement, in which Samarin articulated his theological views rooted in Hegelian philosophy. Additionally, the article explores the parallels drawn by Solovyov between Samarin’s early ideas and those of the German theologian Johann Adam Möhler, a key figure of the Tübingen school of Catholic theology. Ultimately, the preceding analysis supports the conclusion that, for Solovyov, the division of Christianity into Orthodoxy and Catholicism—and, by extension, the transition from the former to the latter—was not of fundamental significance. Instead, he championed the ideal of All-Unity, which he believed most faithfully reflected the principles of the early Christian communities of the first centuries of its existence.</p>

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The fate of the Church is closely and inextricably linked to the fate of Hegel: Vladimir Solovyov’s reflections on the young Yuri Samarin’s ecumenical ideas

  • 期刊论文

  • 发表日期：

    2025年6月11日

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  • Aleksandra Berdnikova

摘要

The aim of this article is to analyze the principal themes of Vladimir Solovyov’s preface to his major 1880s work, Istoria i Budushchnost’ Teokratii (The History and Future of Theocracy), in relation to the theological ideas of the young Yuri Samarin. The article addresses topics such as the development of dogma within the Christian Church, interreligious dialogue, and ecumenism. It offers a historical and theoretical reconstruction of Samarin’s motives for engaging with the theme of ecclesiastical development, examining his arguments concerning the relationship between the evolution of the Church and Hegel’s dialectical method. The study further considers Samarin’s correspondence with Alexander Popov, a historian and representative of the Slavophile movement, in which Samarin articulated his theological views rooted in Hegelian philosophy. Additionally, the article explores the parallels drawn by Solovyov between Samarin’s early ideas and those of the German theologian Johann Adam Möhler, a key figure of the Tübingen school of Catholic theology. Ultimately, the preceding analysis supports the conclusion that, for Solovyov, the division of Christianity into Orthodoxy and Catholicism—and, by extension, the transition from the former to the latter—was not of fundamental significance. Instead, he championed the ideal of All-Unity, which he believed most faithfully reflected the principles of the early Christian communities of the first centuries of its existence.