07.07.2025

Director of the RSUH Institute for the History of Religions and Spiritual Culture, Dr. Shaburov, Discusses the Prospects of Religious Studies

Professor Nikolai Shaburov responded to questions from the RSUH website editorial team.

What challenges and prospects do you see in teaching courses on the history of religions and religious studies?

We can observe that the same challenges and prospects that appeared in the early 1990s still remain today. On the one hand, it was necessary to break away from the tradition of "scientific atheism," which in reality was not scientific but rather an ideological doctrine focused primarily on combating religion. On the other hand, it was equally important not to adopt any confessional stance. We did encounter and still encounter misunderstanding along this path. People often say that objective study of religion is impossible because the worldview of the researcher or teacher — be it an atheist or a believer — inevitably influences the presentation. We didn’t argue but demonstrated through our work that this was not the case. A historian, for example, may have personal beliefs, but that doesn't discredit history as a science. A true scholar, adhering to scientific methodology, is clearly distinguishable from a propagandist.

Religious studies do not deal with the question of God's existence. Instead, they examine religion as a social institution, a cultural phenomenon rooted in history and human consciousness. Religious communities sometimes claim that religious studies are simply a repackaged form of scientific atheism. We disagree but we understand the source of this bias: in the early 1990s, many philosophy departments transformed their departments of scientific atheism into departments of religious studies.

However, RSUH never had a department of scientific atheism. We started from scratch, guided by the principles I outlined above.

Within the academic community, there was initially skepticism about the introduction of theology into secular universities, but we always saw it as beneficial. Two years of working with the Orthodox and Jewish theology tracks have confirmed this. Religious studies and theology are not mutually exclusive; rather, they complement each other. An internal and external view of religion creates rich academic potential.

Looking ahead, the prospects for the Institute for the History of Religions and Spiritual Culture, which will be established in 2025, are impressive. These include:

• Research on state-confessional relations, highly relevant to modern Russia;
• In-depth analysis of new religious movements and the reasons for their spread;
• Launch of an Islamic theology track (admissions begin in 2025);
• Buddhist religious philosophy track, with an admission date to be announced later.

What are the key research areas of the Institute for the History of Religions? Which are the most significant?

First and foremost, we study various aspects of the history and contemporary status of Christianity. Special attention is given to the complex issues surrounding the origins and early centuries of Christianity, as well as a comprehensive analysis of Russian Orthodoxy and its role in Russian history and culture. Equally important is the study of the history of religion in Russia, including relationships between traditional confessions and their interactions with the state and society, along with their historical and cultural impact. Other current issues include the intersections and connections between the philosophy of religion, religious philosophy, and theology.

What stereotypes about esoteric and spiritualist teachings do you encounter most often, and how does a scholarly approach help overcome them?

First, there is a fear that esoteric teachings might displace traditional religions. Second, many believe that all forms of esotericism are associated with destructive practices. Third, academic study of esotericism is often confused with advocacy, i.e., defending it using rational arguments.

A scientific, research-based approach helps dispel these stereotypes.

In studying the history of science and religion, have you encountered examples of productive dialogue between esoteric communities and the academic world?

We primarily study the history of esotericism. Some individuals within esoteric communities have attempted academic research. However, our regular productive dialogue has primarily been with representatives of traditional religions.

How, in your view, has the academic community’s attitude toward the study of religion and religious practices changed in recent decades?

Religious studies have become a respected academic discipline, and that is the most important development.