The article is devoted to study the Catholic communities of Sisters of Mercy in the Western region of the Russian Empire. Based on the analysis of sources the author has identified the individual characteristics of Catholic and other local communities appeared on the territory of the Empire in that period. After the accession of the Catholic communities in Poland to the Russian Empire, the state office reached out to Catholic monasteries and Orders, including “Congregation of the Daughters of Charity of Saint Vincent de Paul”. Within the Empire the Catholic communities engaged in public charity and did missionary work. However, after the Polish uprising in 1830–1831, the Russian government began to consider communities as a political threat. In this regard, the problem of the existence of Catholic communities demanded a solution. In 1842, their activities were signifi cantly curtailed. There were a number of projects for the reconstruction of the “Congregation of the Daughters of Charity of Saint Vincent de Paul” by Governors of the Western region V. Nazimov and J. Vasilchikov. Polish uprising in 1863 didn’t let to embody their ideas, and all projects according to the Catholic communities of Sisters of Mercy were cancelled. In 1870 the Russian government opened the legal community of Sisters of Mercy in Warsaw at the Church of St. Casimir. The sisters of this community worked in the hospitals of the Order of public charity. The community was deprived of its right to dispose of the capital, to manage hospitals. The community obeyed the local diocesan authorities in spiritual matters.

Sisters of Mercy, communities, Congregation of the Daughters of Charity, Congregation of the Mission, Lazarists, Saint Vincent de Paul, Russian Empire, Kingdom of Poland, Ministry of National Education, Order of public charity

Vishlenkova E. Zabotias' o dushah poddannyh: religioznaia politika v Rossii pervoi chetverti XIX veka. Saratov, 2002.
Istoricheskii ocherk Sviato-Troickoi obshhiny sester miloserdiia v Sankt-Peterburge za piatidesiatiletie (1844–1894). Saint-Petersburg, 1894.
Karpycheva L. A. Obshhiny sester miloserdiia i pravoslavnaia cerkov' // Ona zhe. «Na nebesah ugotovitsia istina Tvoia»: Neravnodushnye mysli verujushhego cheloveka. Saint-Petersburg, 2009. P. 259–278.
Karpycheva L. A. Sestry miloserdiia. Istoriia v svete sovremennosti // Nachalo: Zhurnal Instituta bogosloviia i filosofii. 2005. № 14. P. 128–145.
Kozlov-Strutinskii S., Parfent'ev P. Istoriia Katolicheskoi Cerkvi v Rossii. Saint-Petersburg, 2014.
Posternak A. V. Ocherki po istorii obshhin sester miloserdiia. Moscow, 2001.

This article deals with those words and expressions from Slavic languages (mainly Church Slavonic and Russian) that are found in the famous Journal by Archdeacon Paul of Aleppo (1627–1669), known as The Travels of Macarius, Patriarch of Antioch. The study is based on the part of the Arabic text that covers Patriarch Macarius’s stay in Russia and Ukraine in 1654–1656 (fol. 64r–262r of Paris manuscript Arabe 6016). The foreign vocabulary was widely used by Paul of Aleppo in his travel notes to refer to specifi c realia of East-European countries visited by Patriarch Macarius and his retinue, as well as to add the local colour to the narrative. As can be seen from the textological data, the author had much more interest in the linguistic aspects of the Slavic culture compared to other foreign languages, and he made eff orts to refl ect them in his Journal. This was facilitated by a certain level of knowledge of Russian and Church Slavonic acquired during his travels. In our analysis of the Slavic vocabulary found in the manuscript we proceed following such criteria as motivated vs. non-motivated borrowing (equivalence vs. non-equivalence of foreign words), systematic vs. occasional usage, thematic spheres, morphological adaptation to the structure of the Arabic language. Functional features of some high-frequency lexemes have been analysed as well as the infl uence of the Greek language on the loanwords found in the Christian Middle Arabic (exemplifi ed by hybrid forms resulted from the combination of Slavic stems with Greek suffi xes). We have come to the conclusion that the majority of Slavic words found in the manuscript should be viewed as occasionalisms, since only a few of them came to be assimilated by the Arabic vocabulary as non-equivalent exotisms.

Paul of Aleppo, travels of the Patriarch of Antioch Macarius III, Christian Middle Arabic, language contacts, loanwords, Slavic languages vocabulary, non-equivalent vocabulary, exoticisms, barbarisms, morphological adaptation

1. Feodorov I., “Notes sur les mots non arabes dans le Voyage du patriarche Macaire d’Antioche par Paul d’Alep”, in: Festschrift for Nadia Anghelescu, Bucharest, 2011, 193–214.
2. Krachkovskii I. Iu., “Opisanie puteshestviia Makariia Antiokhiiskogo kak pamiatnik arabskoi geografi cheskoi literatury i kak istochnik dlia istorii Rossii v XVII v.”, in: Akad. I. Iu., Krachkovskii. Izbrannye sochineniia, 1, Moscow, Leningrad, 1955, 259– 272.
3. Marinova E. V., Inoiazychnaia leksika sovremennogo russkogo iazyka: uchebnoe posobie,Moscow, 2012.
4. Mel’nichuk O. S., ed., Etimologіchnii slovnik ukraїns’koї movi, 1, 2, Kiev, 1982, 1985.
5. Mikhal’chenko V. Iu., ed. Slovar’ sotsiolingvisticheskikh terminov. Moscow, 2006.
6. Murkos G., trans., Puteshestvie Antiokhiis kogo patriarkha Makariia v Rossiiu v polovine XVII v., opisannoe ego synom, arkhidiakonom Pavlom Aleppskim, Moscow, 2005.
7. Panchenko K. A., Blizhnevostochnoe pravoslavie pod osmanskim vladychestvom: pervye tri stoletiia (1516–1831), Moscow, 2012.
8. Petrova Iu. I., ed., Puteshestvie patriarkha Antio khiiskogo Makariia. Kievskii spisok rukopisi Pavla Aleppskogo. Kiev, 2015.
9. Pumpian G. Z., “Gretsizmy v arabskom literaturnom pamiatnike «Puteshestvie patriarkha Makariia Antiokhiiskogo»”, in: ІІІ Vsesoiuznaia konferentsiia semitologov, posviashchennaia pamiati akad. G. V. Tsereteli. Tbilisi, 1977, 87–89.
10. Ţipău M., “Le vocabulaire grec du Récit de Voyage de Paul d’Alep, in Europe in Arabic Sources: «The Travels of Macarius, Patriarch of Antioch»”, in: Y. Petrova, I. Feodorov, eds. Proceedings of the International Conference «In the Eyes of the Orient: Europe in Arabic Sources». Kyiv, 2016, 77–83.

Petrova Yulia
Academic Degree: Candidate of Sciences* in Philology;
Place of work: A. Krymsky Institute of Oriental Studies, National Academy of Sciences of Ukraine; 4 Grushevskogo str., Kiev 01001, Ukraine;
ORCID: 0000-0002-5130-232X;
Email: j.arabic2011@gmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Petrova Yulia
Academic Degree: Candidate of Sciences* in Philology;
Place of work: A. Krymsky Institute of Oriental Studies, National Academy of Sciences of Ukraine; 4 Grushevskogo str., Kiev 01001, Ukraine;
ORCID: 0000-0002-5130-232X;
Email: j.arabic2011@gmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

This article examines a little-known account of pilgrimage to Sinai and Jerusalem written in Arabic in the 1630s, preserved as part of the manuscript miscellany Balamand 181 (late 17th century) in the collection of manuscripts of Balamand monastery (Lebanon). This unpublished text may be considered the earliest extant monument of the original pilgrimage literature created by Orthodox Arabs. The author of the text is a clergyman from Damascus whose name is unknown. Colophones in some Arabic manuscripts from the collection of St. Catherine’s monastery in Sinai indicate that the text might be attributed to priest Yūḥannā ‘Uwaisāt. The journey described embraces the period from 29th September 1635 to 3rd May 1636. The major destination for the Near Eastern Christian pilgrims was St. Catherine’s monastery in Sinai and the holy places located around. The pilgrims’ stay there is dated from 26 January to 8 February 1636. The text contains a relatively detailed description of the four-day route of the pilgrimage in the environs of Mount Sinai. The culmination of the pilgrimage was the veneration of the relics of St. Catherine.The manuscript gives also a brief description of staying in Jerusalem for Easter in 1636, but, as one can see, the memories of the distant and hardly accessible Sinai eclipse for the Syrian pilgrim the impressions of the neighbouring Palestine. A comparison of the narrative of the Syrian pilgrim with records of European travellers to holy plaecs of the East reveal a somewhat diff erent placing of the emphasis with regard to Near Eastern realia. The anonymous text of the Antiochian pilgrim of the 17th century is of considerable interest as an example of itineraria and conveys the experiences of the author, the Orthodox citizen of the Ottoman Empire.

Arab Christian manuscripts, pilgrimage, itineraria, Orthodox Arabs, Sinai, St. Catherine’s monastery in Sinai, Egypt, Jerusalem, Palestine, Syria

1. ‘Aṭīya ‘A. S. (1970) Al-fahāris at-taḥlīliyya li-mahṭūṭāt Ṭūr Sīnā al-‘arabiyya. Al-ğuz’ al-’awwal, Alexandria.
2. Fedorova I. (2014) “«Povest’ o sviatoi gore Sinaiskoi» — maloizvestnyi pamiatnik vostochnoslavianskoi palomnicheskoi literatury” [“«Narrative on the Saint Mountain of Sinai», the Little-Known Example of East-Slavonic Pilgrimage Literature”]. Trudy otdela drevnerusskoi literatury. St. Petersburg, vol. 62, pp. 450–479 (in Russian).
3. Kirillina S. (2010)“Ocharovannye stranniki”: arabo-osmanskii mir glazami rossiiskikh palomnikov XVI–XVIII stoletii [“Charmed Travelers”: the Arab-Ottoman World in the Eyes of Russian Pilgrims of the 16th–18th Centuries”]. Moscow (in Russian).
4. Krachkovskii I. (1957) “Arabskaia geografi cheskaia literatura”, in Akad. I. Iu. Krachkovskii. Izbrannye sochineniia [Academician I. Iu. Krachkovskii. Selected Works]. Vol. 4. Moscow; Leningrad (in Russian).
5. Nasrallah J. Histoire du mouvement littéraire dans l’Église melchite du Ve au XXe siècle, III, Tome 2, Louvain; Paris, 1981.
6. Nasrallah J. Histoire du mouvement littéraire dans l’Église melchite du Ve au XXe siècle, IV, Tome 1, Louvain; Paris, 1979.
7. Panchenko K. (2012) Blizhnevostochnoe pravoslavie pod osmanskim vladychestvom. Pervye tri stoletiia [The Middle Eastern Greek Orthodox Community under the Ottoman Domination. The First Three Centuries]. Moscow (in Russian).
8. Panchenko K. et al. (2008) “Ekateriny Velikomuchenitsy monastyr’ na Sinae” [“Catherine’s the Great Martyr Monastery in Sinai”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia]. Vol. 18. Moscow, рp. 170–214. (in Russian).
9. Panchenko K. (2016) “K istorii Antiokhiiskoi Pravoslavnoi Tserkvi kon. XVII v.: Patriarshii prestol i klanovaia solidarnost” [“To the History of the Antiochian Orthodox Church of late 17th Century: Patriarchal Throne and Clan Solidarity”]. Vestnik tserkovnoi istorii, vols. 1–2 (41–42), pp. 159–196 (in Russian).
10. Panchenko K. A. (2012) “Mitropolity i eparkhii pravoslavnoi Antiokhiiskoi tserkvi v opisanii patriarkha Makariia ІІІ az-Za‘īma (1665 g.). Tekst i kommentarii” [“Metropolitans and Dioceses of the Orthodox Church of Antiochia According to Patriarch Makarios III az-Za‘īm”]. Vestnik tserkovnoi istorii, vols. 1–2 (25–26), pp. 116–157 (in Russian).
11. Slīm S. (1994) “Waṣf al-mahṭūṭāt”, in Al-mahṭūṭāt al-‘arabiyya fī l-’adyira al-’ursūzuksiyya al-’anṭākiyya fī Lubnān. Al-ğuz’ as-sānī: dayr Sayyidat al-Balamand. Bayrūt, Ğāmi‘at al- Balamand, pp. 63–142.
12. Walbiner C. (1999) “Ein christlich-arabischer Bericht über eine Pilgerfahrt von Damaskus zum Berge Sinai in den Jahren 1635/36 (Hs. Balamand 181)”. Parole de l’Orient, vol. 24, pp. 319–337.

Petrova Yulia
Academic Degree: Candidate of Sciences* in Philology;
Place of work: A. Krymsky Institute of Oriental Studies, National Academy of Sciences of Ukraine; 4 Grushevskogo str., Kiev 01001, Ukraine;
ORCID: 0000-0002-5130-232X;
Email: j.arabic2011@gmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

The article deals with the manuscript version of the well-known source on the history of the Antiochian Orthodox Church, named in original Muhtaṣar tārīh al- ’asāqifa al-lazīna raqū martabat ri’āsat al-kahanūt al-ğalīla fī madīnat Bayrūt, preserved at the Manuscript Institute of the V. I. Vernadsky National Library of Ukraine (fund І, No. 25709). This text that has reached us in several manuscript versions, is written in the genre of chronicle and was compiled during the 18th — 19th centuries mostly in the Arab Orthodox milieu of Beirut. The present Kiev manuscript, acquired by A. Krymsky in Lebanon, was copied by Khalīl Fayyāḍ between 1885 and 1891. Comparison of the textological peculiarities of the Kiev manuscript and the manuscript version from the library of the Patriarchate of Antioch, used as a basis for the critical edition by Nā’ila Qā’idbeyh (2002), demonstrates a high degree of similarity between them. At the same time, the Kiev manuscript, not taken into account in the critical edition, contains a number of variant readings, representing more archaic language forms and fi lling some gaps in the manuscript of the library of the Patriarchate of Antioch. This may be an evidence of its direct connection with the original version that had been lost.

Arab Orthodox chronicles, Lebanon, Syria, the Antiochian Orthodox Church, Beirut diocese, ‘Abdallāh Ṭrād, Khalīl Fayyāḍ, A. Krymsky, N. Qā’idbeyh

1. Bin Ṭrād ‘A. (2002). Muhtaṣar tārīh al-asāqifa al-lazīna raqū martabat ri’āsat al-kahanūt al-ğalīla fī madīnat Bayrūt / taḥqīq wa-taqdīm Nā’ila Qā’idbeyh [“Brief History of the Bishops who Ascended the High Episcopal See of the City of Beirut” / Nā’ila Qā’idbeyh (ed.)]. Beirut (in Arabic).
2. Konstantinopol’skii I. (2013) “Beirutskaia letopis’ Abdallaha ibn Mihaila Trada” [“The Beirut Chronicle by ‘Abdallāh ibn Mīhā’īl Ṭrād”], in N. Golovnina (ed.) Araby-hristiane v istorii i literature Blizhnego Vostoka [“Arab Christians in the History and Literature of the Middle East”], Мoscow, pp. 150–161 (in Russian).
3. Konstantinopol’skii I. (transl.) (2013) “Kratkaia istoriia episkopov, voshodivshih na vysokuiu arhiereiskuiu kafedru goroda Beiruta” [“Brief History of the Bishops who Ascended the High Episcopal See of the City of Beirut”], in N. Golovnina (ed.) Araby-hristiane v istorii i literature Blizhnego Vostoka [“Arab Christians in the History and Literature of the Middle East”], Мoscow, pp. 162–201 (in Russian).
4. Krachkovskii I. (1925) “Otchet o komandirovke v Kiev letom 1925 goda” [“Report on the Academic Visit to Kiev in Summer of 1925”]. Izvestiia Akademii nauk SSSR. Ser. VI, vol. ХIХ, pp. 996–1005 (in Russian).
5. Panchenko K. (2002) Beirutskaia tserkovnaia letopis’ [“Beirut Church Chronicle”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 4, pp. 457–458 (in Russian).

Petrova Yulia
Academic Degree: Candidate of Sciences* in Philology;
Place of work: A. Krymsky Institute of Oriental Studies, National Academy of Sciences of Ukraine; 4 Grushevskogo str., Kiev 01001, Ukraine;
ORCID: 0000-0002-5130-232X;
Email: j.arabic2011@gmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

This publication contains the Russian translation of the last fragment of the Beirut Church Chronicle. According to A. Krymskiy, this part was compiled by Khalīl Fayyāḍ, who was the copyist of the Kiev manuscript, and covers the period of the 1820s — 1880s. This text is a logical continuation of the main body of the chronicle compiled in the Orthodox milieu of Beirut in the 18th and 19th centuries and in the original entitled Muḫtaṣar tārīḫ al-asāqifa al-lazīna raqū martabat ri’āsat al-kahanūt al-ğalīla fī madīnat Bayrūt. The fragment translated here describes the life of Beirut Orthodox community and main events in the Orthodox Church of Antioch in the times of Patriarchs Methodius (1823–1850) and Hierotheos (1850–1885). The attention of the chronicler, like in the previous parts, is focused mainly on the spread of Unia in the territory of the Church of Antioch. Besides, a specifi c feature of this part of the text is a narrative of contradictions within the Orthodox community, which gives an idea of the Arab-Greek confl ict in the Patriarchate of Antioch that had intensifi ed by then. The translation is based on the Kiev manuscript of the chronicle preserved at the Manuscript Institute of V. I. Vernadskiy National Library of Ukraine (fund І, No. 25709). Variant readings of the MS version from the library of the Patriarchate of Antioch, used as a basis for the critical edition by Nā’ila Qā’idbeyh (2002), are indicated as well.

Arab Orthodox chronicles, Orthodox Church of Antioch, Lebanon, Beirut Diocese, Unia, Greek Catholics, Greek-Arab confl ict in Orthodox Church

1. Bazili K. (2007) Siriia i Palestina pod turetskim pravitel’stvom v istoricheskom i politicheskom otnosheniiah [Syria and Palestine under the Turkish Rule Historically and Politically]. Moscow; Jerusalem (in Russian).
2. Fawaz Leila Tarazi (1994) An Occasion for War: Civil Confl ict in Lebanon and Damascus in 1860. Berkeley; Los Angeles.
3. Kobishchanov T. (2006) “Damasskaia reznia” [“Damascus Massacre”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 13, pp. 699–700 (in Russian).
4. Kobishchanov T. (2007) “Druzsko-maronitskii konfl ikt” [“The Druze-Maronite Confl ict”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 16, pp. 286–287 (in Russian).
5. Kobishchanov T. (2003) Hristianskie obshchiny v arabo-osmanskom mire (XVII – pervaia tret’ XIX veka) [The Christian Communities in the Arab-Ottoman World (the 17th – fi rst third of the 19th century)]. Moscow (in Russian).
6. Krymskyi A. (1971) Istoriia novoi arabskoi literatury: XIX – nachalo XX veka [History of the Modern Arab Literature: the 19th – early 20th century]. Мoscow (in Russian).
7. Lisovoi N., Panchenko K., Smirnova I. (2009) “Ierofei” [“Hierotheos”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 21, pp. 380–383 (in Russian).
8. Nadzhim M. and others (2001) “Antiohiiskaia pravoslavnaia tserkov” [“The Antiochian Orthodox Church”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 2, pp. 501–529 (in Russian).
9. Panchenko K., Moiseeva S. (2016) “Mel’kitskaia katolicheskaia tserkov’” [“Melkite Catholic Church”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 44, pp. 642–656 (in Russian).
10. Qā’idbeyh N. (ed.) (2002) Bin Ṭrād ‘Abdullāh al-Bayrūtī. Muḫtaṣar tārīḫ al-asāqifa al-lazīna raqū martabat ri’āsat al-kahanūt al-ğalīla fī madīnat Bayrūt [Brief History of the Bishops who Ascended the High Episcopal See of the City of Beirut]. Beirut (in Arabic).
11. Rustum A. (1988) Kanīsat madīnat Allāh Anṭākiyā al-‘uẓmā. Al-ğuz’ at-tālit: 1453–1928 [The Church of Antioch, the Great City of God. Part 3: 1453–1928]. Beirut (in Arabic).

Petrova Yulia
Academic Degree: Candidate of Sciences* in Philology;
Place of work: A. Krymsky Institute of Oriental Studies, National Academy of Sciences of Ukraine; 4 Grushevskogo str., Kiev 01001, Ukraine;
ORCID: 0000-0002-5130-232X;
Email: j.arabic2011@gmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

This article examines the image of negative theology in the works of Jacques Derrida using the example of the theology of Pseudo-Dionysius the Areopagite. In his essay “How to Avoid Speaking: Denials”, Derrida refers to the texts of Dionysius to clarify his stance on negative theology and to answer the question how it can be compared with the main provisions of deconstruction. Derrida marks the boundary that separates deconstruction from the strategies of negative theology presented in the Areopagitics, placing it in the “ontological wager of hyperessentiality” inherent to negative theology. According to Derrida, the desire to transcend being, which is typical for Dionysius and other authors of the Christian apophasis, is constituted by the “intuitive telos”, the hyperessential referent of speech, the inevitability of which is contained in the very structure of language. One of the forms of detection of this “intuitive telos” is “addressing to another”, which is manifested in prayer and praise included in the discourse of negative theology. Speaking of prayer, Derrida understands it very strictly and narrowly, as an act of addressing to another, expressed in a request, search for a help, plea, etc., without any form of predication, including the naming the addressee. In this regard, the Christian prayer of Dionysius is not what Derrida calls a “pure experience of prayer”, since it contains elements of the hymn, in particular an indication of the Trinity and hyperessentiality of God. In both Derrida and Dionysius, prayer is a mode of access to the mystery beyond affi rmation and negation. But if the mystery of unknowing of Dionysius tends to be the mystery of the Trinity, then, in the case of Derrida, we are talking about the mystery of the total otherness of God not only “without Being”, but also outside of Revelation. The article shows that the theology of Dionysius the Areopagite, which does not distinguish between prayer and hymn, is an example of apophasis in derridianist deconstructivist view, which fails to maintain the purity of its principle and leans towards an ontotheological disposition.

negative theology, Derrida, apophaticism, Dionysius the Areopagite, deconstruction, prayer, hymn, panegyric, praise, ontotheology

1. Andia Ysabel de (2012) Henosis: L’Union Dieu Chez Denys L’Ariopagite. Moscow: Institut filosofii, teologii i istorii sv. Fomy (Russian translation).
2. Andia Ysabel de (ed.) (2016) Pseudo-Denys l’Aréopagite Les Noms divins & La Théologie mystique. Paris: Les éditions du Cerf.
3. Avtonomova N. S. (2011) Filosofskii iazyk Zhaka Derrida [The philosophical language of Jacques Derrida]. Moscow: ROSSPEN (in Russian).
4. Bradley А. (2004) Negative Theology and Modern French Philosophy. London, New York: Routledge.
5. Caputo J. (1997) The Prayers and Tears of Jacques Derrida: Religion without Religion. Bloomington: Indiana University Press.
6. Derrida J. (1964) “Violence et métaphysique: Essai sur la pensée d’Emmanuel Levinas (première partie)”. Revue de Métaphysique et de Morale, vol. 3, pp. 322–354.
7. Derrida J. (1972) “La Diff érance”, in Marges de la philosophie, Paris: Les Éditions de Minuit, pp. 1–29.
8. Derrida J. (1987) “Comment ne pas parler: Dénégations”, in Psyché. Inventions de l’autre, Paris: Galilée, pp. 535–596.
9. Drobyshev V. N. (2014) Fenomenologiia apofazisa [Phenomenology of apophasis]. St Petersburg: RHGA (in Russian).
10. Gurko E. (1999) Teksty dekonstrukcii [The texts of deconstruction]. Tomsk: Vodolei (in Russian).
11. Gurko E. (2001) Dekonstruktsiia: teksty i interpretatsiia [Deconstruction: texts and interpretation]. Minsk: Ekonompress (in Russian)
12. Iampolskaia A. (2011) “Fenomenologiia kak sniatie metafi ziki?” [Phenomenology as a sublation of metaphysics?]. Logos, vol. 3 (82), pp. 107–123 (in Russian).
13. Konacheva S. A. (2019) Bog posle Boga: puti postmetafi zicheskogo myshleniia [God after God: Trends in postmetaphysical thinking]. Moscow: RGGU (in Russian).
14. Manoussakis J. P. (2007) God after Metaphysics: A theological Aesthetic. Bloomington and Indianapolis: Indiana University Press.
15. Petrov V. (2013) “Uchenie ob anagogicheskoi molitve u Iamvlikha i Prokla i ego retseptsiya v khristianskom platonizme” [The doctrine of anagogic prayer in Iamblichus and Proclus and its reception in Christian Platonism]. Platonovskii sbornik, vol. 2, pp. 242–263 (in Russian).
16. Prokhorov G. M. (ed.) (2002) Dionisii Areopagit. Sochineniia. Tolkovaniia Maksima Ispovednika [Dionysius the Areopagite. The writings. Interpretation by Maximus the Confessor]. St. Petersburg: Aleteia.

Petrova Liubov
Academic Degree: Candidate of Sciences* in Philosophy;
Academic Degree: Candidate of Sciences* in Philosophy;
Academic Rank: Senior Research Fellow;
Place of work: Sociological Institute of the Russian Academy of Sciences; 25/14 Sed′maya Krasnoarmeiskaya ul., St. Petersburg 190005, Russian Federation;
Post: senior researcher;
ORCID: 0000-0002-5857-8636;
Email: par-excellence@yandex.ru. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

The research was supported by the Russian science Foundation, project no. 18-18-00134, "The Legacy of Byzantine philosophy in Russian and Western European philosophy of the XX-XXI centuries».

Several decades preceding the split of the Church of Antioch into Orthodox and Catholic branches in 1724 are the least studied period in the early Modern history of the Orthodox Middle East. The authors present preliminary results of their joint project aiming at the commented edition of the Arabic texts of the epistle sent in September 1702 by the Patriarch of Alexandria Gerasimos Palladas to the Eastern Orthodox community of Tripoli, and the responses from the Christians of Tripoli and Aleppo. The correspondence, only partially edited, reflects intellectual life and ideological confrontation in the Church of Antioch in the late 17th and early 18th centuries. The main topic of the correspondence is a dispute on the moment of consecration of the Holy Gifts in the Divine Liturgy, which was one of the traditional subjects of polemics between the Orthodox and Catholic theologians. The Orthodox Church view, expressed by Patriarch Gerasimos, met strong objections on the part of the Christians of Aleppo, probably influenced by the Latin Church missionaries. The authors analyze the historical background and the context of the correspondence, as well as peculiarities of the Arabic manuscript tradition of the Patriarch’s epistle. As a result of the collation of the manuscripts available, the authors identify two versions of the translation of Gerasimos’ epistle and determine the features of stylistic revision of the text in the second recension.

Christian Middle East, Patriarchate of Alexandria, Patriarchate of Antioch, Arab Christians, Catholic Unia, Anti-Catholic polemics, Eucharistic controversies, Gerasimos Palladas, Arabic Christian manuscripts

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Petrova Yulia
Academic Degree: Candidate of Sciences* in Philology;
Place of work: A. Krymsky Institute of Oriental Studies, National Academy of Sciences of Ukraine; 4 Grushevskogo str., Kiev 01001, Ukraine;
ORCID: 0000-0002-5130-232X;
Email: j.arabic2011@gmail.com. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.
Panchenko Konstantin
Academic Degree: Doctor of Sciences* in History;
Academic Rank: Associate Professor;
Place of work: Institute of Asian and African Studies, Moscow State University; 11 Mokhovaia str., Moscow 103911, Russian Federation;
Post: Professor;
ORCID: 0000-0003-4155-5187;
Email: const969@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.
Ermilov Pavel, priest
Academic Degree: Candidate of Sciences* in History;
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow 127051, Russian Federation;
Post: Head of the Ecclesiastical Institutions Research Laboratory;
ORCID: 0000-0003-0881-2866;
Email: pavel_ermilov@mail.ru. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

The article is written within the framework of the research project “History of Eucharistic Disputes in the Christian East: Correspondence between Patriarch of Alexandria Gerasimos Palladas and Syrian Christians” with the support of the St Tikhon’s University and the Living Tradition Foundation.