Archaeologia Baltica

The article analyzes the theme of the psychology of religion by the American psychologist William James. It is treated in the context of the works of other pioneers of psychological science at that time. James saw positive sides in religiosity/faith: it is a stimulating factor in life, an integrating aspect of human maturation and even a fundamental factor in human spiritual hygiene. Without religion, it is difficult to achieve the meaning of life, and empirical science, in his opinion, was increasingly eroding the foundations of religion. Therefore, in search of a way out, he tried to create the so-called optimistic philosophy. James explained that a psychologist can be just as objectively interested in religious phenomena as in other everyday psychological matters. Psychology can study theological phenomena, but there is one limitation – psychological research is limited to the area of human feelings and will, which means that it does not study doctrinal questions of the Church institution. The sanctity provided by faith helps a person to gain psychological balance, opens new horizons of life, broadens horizons and gives hope for eternity.

The article deals with the attitude to Protestantism in the post-soviet Russia. Formation of Protestantism in Russia can be considered in the present paper. Thus, the purposes of this research are to examine formation of Protestantism in Russia, to analyze attitude of Russians to Protestantism and to identify its reasons. The author’s periodization of Protestantism formation in Russia is proposed. This periodization is based on 3 criteria: types of Protestants activities at each stage; the government’s attitude to it; its functions. It is shown that the establishment of the Russian Protestantism version took five basic steps. In modern Russia, Protestantism has its own history, values it gained its traditions, and it has its own distinctive character. Protestant churches are ready to actively participate in solving the pressing issues facing the people of the country. The authors suggest that the most authoritative of them can and should acquire the status of social partners of state institutions and significantly contribute to the spiritual and moral education of young people, to overcoming child homelessness and neglect, to family strengthening, to improvement of moral atmosphere in society and to the formation of high standards of business, economic and work ethic. The positive development of this process and its dynamics are largely dependent on Russian Protestants consolidation and on their willingness and ability to develop and strengthen interfaith relations and cooperation. According to the article, the attitude of most Russians to Protestantism is largely negative, although most of them have friends or acquaintances among the followers of this religion. The reasons for this are stereotypes in the public opinion of Russians: about the church itself (simplification of ceremonies, of the Bible, of the decoration of the church), and about the personal qualities of the congregation (the rejection of community service and charity, lack of citizenship).

Present social and personal spiritual crises make it necessary to actualize the significance of a personal return to God. The Church invites to evaluate again the importance of religious conversion in preventing various social and personal spiritual pathologies. In this context, discussion and specification of a multidimensional phenomenon of religious conversion is problematic. Following the objectives of the Church to deepen the faith and renew evangelisation, this research aims to answer the following scientific questions: what are the typical features of a religious conversion? What are the factors that can influence the dynamics of this process? What are the changes a personal religious conversion may inspire? This article presents a theoretical analysis of a phenomenon of conversion. The research has shown that personal transformation and existential fulfillment of one’s personal life is an essential meaning of a religious conversion. Religion performs a positive psychotherapeutic function, it gives a meaning to a human existence and contributes to a personal maturity, also leads to a wholesome relationship with God where the meaning of human existence is completely fulfilled. Religious conversion may be considered as one of the fundamental elements of a spiritual health within the context of the present life challenges.

This paper explores the relationship between paternal religious affiliation, practice, and health behavior, namely consumption of alcohol. This research models alcohol consumption as an aggregate sum of weekly glasses of wine, 50 ml vodka shots, half-liter bottles of beer, and cocktails. The model includes religious confession among other independent variables including self-reported health status. In confessional comparison, the largest fraction, Catholic, is the reference category opposite Orthodox, Protestant, Other non-affiliated believers and Atheist. Significantly, Other believers and Lithuanian Protestants consumed significantly more alcohol than Catholic respondents. A unit increase in prayer or religious reading did not significantly predict a change in alcohol consumption. However a unit increase in weekly work hours significantly decreases alcohol consumption in contrast to a unit increase in time spent with children. Higher consumption is associated with lower self-reported health status.

One of the more interesting rituals that functioned in Old Rus’ for centuries is the custom of cross kissing (крестноe целованиe), accompanying legal processes, such as taking oaths, public obligations, writing legal deeds, or concluding peace treaties. The earliest records of this ritual are evidenced clearly by the earliest chronicles and references in documents from that era. Due to the chronological structure and character of this work, which is clearly defined in the title of the article, the author’s attention is focused on the initial period of its functioning, until the end of the 13th century, in relation to contacts between Old Rus’ (Ruthenia) and Livonia. From Livonia, the parties participating in this ritual were Catholic bishops, Teutonic Knights, councillors from Livonian towns (Riga, Viljandi, Tartu and others), and even ordinary merchants. From Old Rus’, they were also participants in governments, merchants and warriors. From the historical sources, it can be stated here that the ceremony of kissing the cross was used quite commonly in legal acts between Old Rus’ and Livonia.