Abstract: Object of research are images in the mitreumakh - places, гдн Mitre mysteries were made. The author claims that in each mitreum the central place was taken by the image of the Mitre, the killing sacred bull, and also that the second for value after a tavroktoniya the image in a mitreuma is the image of a feast. On this image the Mitre and the Sun feasting over the killed bull are shown, tasting various parts of his body. One more often found image according to the author: the Mitre birth from a stone. A miter it is represented by the young man appearing from a stone with a dagger in one hand and with a torch in another. In article it is also approved that the mitraistskikh of images is one of the most characteristic also leontotsefat: the naked man's figure with the lion's head twisted with a snake or two snakes as a caduceus. In research are used the comparative analysis, classical and modern researches of mitraistsky symbolism are considered. Article shows a current state of a problem of interpretation of images from mitreum. The author draws a conclusion that, the only thing that reliably is established at interpretation of a tavroktoniya is that the bull is a sacrificial animal. And to the middle of the 1970th dominating the concept of "transfer" which is put forward by Frans Kyumon was classical. In article conclusions of Kyumon who believed are also investigated that the mitraizm represented transfer of the Persian cult on the Roman soil. Mysteries of the Mitre were according to him "the Roman form of Zoroastrianism". The author notes that in the second half of the XX century on the first place interpretation according to which astronomical and astrological symbolism have key value in Mitre mysteries in general and in a tavroktoniya, in particular moved forward. Assumed Yulens that Mitr is symbolized by Perseus's constellation which in the stellar sky is located directly over constellation of the Bull. Mikael Shpaydel offered other interpretation within astronomical approach. In his opinion, Mitr corresponds to constellation of Orion. Roger Beck criticized Shpaydel and Yulansi for bukvalistsky cartographical logic of their interpretations. According to Beck Mitr is the sun which passes through constellations. Now among the academic researchers there is no consensus concerning interpretation of tauroctony. 

Abstract: The modern Protestant Bible hermeneutics has two main paradigms: the conservative paradigm and the liberal paradigm. The liberal hermeneutic paradigm was formed in XVIII -XIX centuries under the influence of the ideas of Enlightenment and Positivism. Later existentialism also had a significant influence on it.  The conservative paradigm as we know it was formed in the XIX century as a reaction to the spread of the liberal paradigm. The conservative hermeneutic paradigm is related to the conservative theological and metaphysical position in Protestantism.  These paradigms are the object of studies in this article. The article uses social philosophical analysis, comparative analysis, psychological analysis, and general scientific methods. Social and philosophical analysis allowed to uncover the influence of social and political elements on the later interpretation of sacral texts. With its help the author defines specific historical prerequisites for the development of hermeneutic strategies. The conservative movement has the most influence among the clergy, and interpretation based on conservative approach is often used in the preaching practice: for preaching, counseling talks and missionary work. Liberal approach has more influence in the academic circles. The two movements have mutual distrust towards each other. From the standpoint of conservative Protestants, the representatives of the liberal movement are doubtful Christians.  And from the standpoint of the liberal Protestant the conservative approach towards the Bible interpretation is hardly scientific.  The conservative approach is irrational (while not being mystical). At the same time, it should be noted that in the late XX century fundamentalism merged with the postmodernism, since these two approaches similarly distrust critical mindset.

Abstract: The subject matter of the reserach is the metaphorical language in sacred texts. The term "metaphor" has an old story. Aristotle defined a metaphor as a figure of speech similar to comparison but in which there are no sheaves "as", "is similar" comparisons expressing an essence. The metaphor, unlike allegory, isn't intended for bit-by-bit interpretation, it can be understood only as whole. It has no the unambiguous key, allowing to receive the unique parallel deciphered text entirely expressing sense of a metaphor. The metaphor stores in itself diverse potentialities of the meanings which are staticizing in the course of her perception and interpretation. In work the social and philosophical analysis, the comparative analysis, the psychological analysis, and also general scientific methods are used. The comparative analysis allowed to define the general and special in structure and contents of sacral texts. Thanks to its application the main types of metaphors and the symbols which are universal for sacral texts of various traditions were revealed, and also to define specifics of their realization in various texts. Possibility of use of metaphors for the description Sacral, is based on analogy between Sacred and wordly, God and the person. The metaphor leans on known of empirical experience, just as a metaphysical discourse – on known of a rational reasoning. The metaphor and metaphysics recognizes that the relations of God and the person, God and the world can be described in terms taken of human life. Such opportunity, first, relies on analogy between the Creator and his creation which in medieval philosophy was called as "Analogia entis" - "analogy of life". If the person is an image and similarity of God, means and God can be considered in a certain degree just like the person. Secondly, possibility of a metaphor is based on possibility of dialogue between the person and God, carried out by means of a prayer and reading the Scriptus. If good luck it is possible to carry on dialogue, so it at least in a certain aspect is the personality. For the avraamicheskikh of religions the lichnostnost of God is self-evident. But even in an advayta-vedant the Brahman acts not only as the impersonal absolute, but also as personal God (Ishvara). And in those religions where it isn't supposed existence of uniform personal God, dialogue between the person and separate deities is possible. The known anthropomorphism of metaphors shouldn't confuse us. Actions of God understood as "You" or "personal God", are understood also as acts of man, comprehended through paradigms of human activity. For the religious person these paradigms are set by actions of God and other protagonists belonging to the transcendental world. For critically adjusted thinker opposite, the description of actions of the Deity is transfer to the transcendental sphere of the human relations. Anyway allocation of such paradigms of interpersonal interaction by means of which is lawful the relations of God and the world are described. We don't apply for the solution of metaphysical questions and we are limited only to the statement about correlation existence between paradigms of human activity and the human relations on the one hand and the description of actions of divine persons of sacral texts and their relations with people on the other hand. 

Abstract: One's religious beliefs is a very personal business. To investigate an interior not easy. But in case of Orthodoxy the task is facilitated by that in it there is a set of forms of external expression of internal religious feelings. Such sacraments and ceremonies as a baptism, communicating and burial service are obligatory for each orthodox Christian. In the 1960th - the 1980th years Representatives of Council for affairs of Russian Orthodox Church and, then, Council for affairs of religions collected data on the main religious ceremonialism in temples of the Voronezh region, special sociological researches were conducted. It is possible to find a lot of valuable information on these questions in the State archive of the Voronezh region. Unfortunately, detailed data contain only for 1960-it – 1980-its N. S. Khrushchev, as we know, carried out the aggressive antireligious company. The task of full eradication of religion and church was set. This company included both administrative measures, and massive atheistic promotion. Unfortunately, there is no opportunity to determine number of baptisms and burial services at the time of the beginning of Khruschev's board. At this time in temples of the obligatory accounting of baptisms it wasn't conducted, and representatives had no right to demand exact figures from priors and other church officials. Probably, any statistics gathered state security bodies, but to it access at the moment isn't present. Such figures as absolute burial service of the dead in three regions of area, growth in 1963-1965 of number of burial services on area for 10% and a baptism more than a half of the been born children in six areas in 1965 in itself tell about a failure of the antireligious company. At L.I. Brezhnev heat of antireligious fight significantly decreased. Atheistic promotion was conducted, but had considerably formal character. As a whole the administrative norms accepted during the previous period, however, pressure upon church structures from government bodies considerably kept the force decreased. It agrees given above given from 1965 to 1985 religiousness gradually, small rates I decreased. It is possible to assume that the main role in this process was played not by atheistic promotion, and the general secularization of the life, coming to the end transition from agrarian to the modernized society.

Abstract: The article is devoted to one of the movement in Russian religious sectarianism that is usually called 'faith in Christ' or 'Khlyst's movement'. The author of the article describes the main sects that are usually related to the 'faith in Christ' movement including 'God's People', 'Postniks', 'Old Israel' and 'New Israel'. The author gives an insight into their religion and history. Each movement was created based on the preceding movement. Most of the followers started to follow the new movement but the old movement also continued to exist. The author gives examples of their religious literature and describes the main forms of their mystic practices. The 'Faith in Christ' movement is viewed as the expression of the two tendencies typial for the Russian religion. Firstly, it is the focus on emotions when emotional mystic experience takes the central place and the internal state of mind and spirits is more important than the ritual. The second feature is the desire to see Christ in a new human (a spiritual leader). Of course there are not the only tendencies in Russian religion. There have been some opposing tendencies as well but they have been practiced by other religious communities.