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Оболевич Т. Русская религиозная философия между Востоком и Западом: пути русской софиологии // Вестник ПСТГУ. Серия I: Богословие. Философия. Религиоведение. 2016. Вып. 4 (66). С. 47-63. DOI: 10.15382/sturI201666.47-63
Russian religious thought was created as a result of two great traditions: the Eastern (Byzantine) and the Western. It may be claimed that there is no one philosophical school or movement which did not have leave any trace on the shape of Russian philosophy. There is a number of studies which analyze the influence of Western philosophical culture (German, French, English, etc.). Beside, one should remember that the original Russian religious thought also inspired many Western philosophers. On the other hand, since the 20th century we can observe the renewal of the Eastern Christian style of philosophizing typical for the creativity of the Fathers of the Church and developed in the shape of Neo-patristic synthesis. Inevitably one should pose a number of questions: is there any contradiction between West and East in Russian philosophical thought? Was Russian philosophy in the “captive” of Western rationalism, as Fr George Florovsky claimed, proclaiming the return to Greek patristics? How up to date is Western thought for Russian philosophy and Russian religious philosophy for Western world? In my paper I will consider two possible directions of dialogue of Western and Eastern traditions in the modern world: (1) the perspective of development of Neopatristics in Russian and abroad, and (2) the elaboration of some aspects of Russian religious thought which was born on the cross of Western and Eastern cultures (sophiology and all-unity) in philosophico-theological thought of the 20th century on the example of American mystic, Thomas Merton.
sophiology, Neo-patristics, S. Bulgakov, G. Florovsky, reception of Russian philosophy.

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Nun Tereza (Obolevich T.)
Academic Degree: PhD in Philosophy;
Place of work: Pontifical University of John Paul II, Krakow, Poland;
Email: email: tereza.obolevich@upjp2.edu.pl.
Статья подготовлена в рамках реализации гранта «Наука, философия и политика в русской религиозной мысли», признанного Национальным центром науки Республики Польша UMO–2014/15/B/HS1/0162
Аляев Г. Е., Оболевич Т. С. «Истина во вселенскости»: переписка С. Л. Франка с о. Климентом Лялиным (1937–1948) // Вестник ПСТГУ. Серия I: Богословие. Философия. Религиоведение. 2021. Вып. 93. С. 93-130. DOI: 10.15382/sturI202193.93-130
This article makes public the archive correspondence between S. L. Frank and Father Clement Lialine, a monk from the Catholic monastery Amay-Chevetogne. The preface to the publication traces the history of S. L. Frank’s relations with Clement Lialine which is refl ected in their correspondence of 1937–1948. The topics discussed in the letters concern the involvement of S. L. Frank in his cooperation with the journal Irénikon, his unrealised plans of lecture trips to Belgium, as well as the edition of English anthology of V.S. Soloviev’s works by S. L. Frank’s and his reasearch into the issue of the supposed conversion of V. S. Soloviev to Catholicism. Of particular interest is S. L. Frank’s and Fr. Clement’s position of Christian universalism expressed in the letters, i. e. the desire to consider both Orthodoxy and Catholicism not as two diff erent denominations, but as two cultural-historical branches of the “universal” church, which should stand together in “brotherhood”. Also of interest is response from the Greek Catholic priest Cyril Korolevsky (received to the inquiry of Lialine) concerning the canon regulations of joining the Catholic Church by the Orthodox. The foreword also shows the role of the Benedictine monastery of Amay-Chevetogne and the journal Irénikon as an ecumenical centre of Catholicism, including the links of the journal with Russian émigré philosophers. We also present a bibliography of the articles and reviews of S. L. Frank’s works printed in the journal Irénikon. The published correspondence allows one to supplement the knowledge about the church-related position of S. L. Frank, his attitude to Orthodoxy, Catholicism and Protestantism as the three “fraternal” branches of the “united” Christian faith, as well as the specifi c participation of Russian philosophers in the development of ecumenical dialogue in the mid- 20th century.
S. L. Frank, Clement Lialine, journal Irénikon, Christian universalism, ecumenism, religious philosophy, Russian philosophy in emigration, V. S. Soloviev
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Aliaiev Gennadii
Academic Degree: Doctor of Sciences* in Philosophy;
Academic Rank: Professor;
Place of work: Dnipro University of Technology; Golovko St. 18, 36004, Poltava, Ukraine;
ORCID: 0000-0001-6713-2014;
Email: gealyaev@gmail.com. *According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.
Nun Тереза (Obolevitch T.)
Academic Degree: Doctor of Sciences* in Philosophy;
Academic Rank: Professor;
Place of work: Pontifical University of John Paul II in Krakow; Poland, 31-002, Krakow, Kanonicza Str. 9;
Post: Professor, Chair of Department of Russian and Byzantine Philosophy;
ORCID: 0000-0002-6834-6142;
Email: teresa.obolevitch@gmail.com. *According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.