St. Tikhon’s University Review . Series I: Theology. Philosophy. Religious Studies

Macarius, Archbishop of Mount Sinai (13th century), is one of the little-known Arabic-speaking Orthodox authors. Only one of his full-fl edged works has survived, On Fasting during Cheesefare Week. The historical and canonical signifi cance of this text is due to the fact that it includes the confession of faith of Macarius. Thus, this relatively small text allows us to make a fairly full portrait of its author, to evaluate the Sinai Archbishop both as a church writer in general, and as a dogmatist in particular. The historical and canonical part of the treatise shows that Macarius was a highly educated hierarch. The degree of his acquaintance with the patristic literature, the history of the Ecumenical Councils and the sources of canon law of the Orthodox Church significantly exceeds the average level of Orthodox apologists who wrote in Arabic. The confession of faith of Macarius of Sinai, characterised by both the perfection of form and the accuracy of its dogmatic formulations, can be considered one of the best brief confessions of the Orthodox faith ever composed in Arabic. The treatise of Macarius of Sinai is a vivid testimony to the fact that in the first half of the 13th century, the very small Orthodox community of Egypt and Sinai had highly educated intellectuals deeply rooted in church tradition.

Sinai, Christian Arabs, Melkites, Christian Arabic literature, historical and canonical treatise, confession of faith, trinitarian doctrine, Christology

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7. Dick I. (еd.) (1959) “Théodore Abu Qurra. Profession de foi”. Muséon, vol. 72, pp. 56–59 (in Arabic).
8. Ermilov P. (2010) ““Satanic Heresy”: On One Topic in Anti-Armenian Polemic”, in A. Rigo, P. Ermilov (eds) Orthodoxy and Heresy in Byzantium. The Defi nition and the Notion of Orthodoxy and Some Other Studies on the Heresies and the Non-Christian Religions, Rome: Universitá degli Studi di Roma, pp. 79–97.
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21. Treiger A. (2018) “Who Was Macarius, the Author of the “Responsum on Cheesefare Week”?”, in Ž. Paša (ed.) Between the Cross and the Crescent: Studies in Honor of Samir Khalil Samir, S. J. on the Occasion of His Eightieth Birthday, Rome, pp. 137–145.

Davydenkov Oleg, archpriest

*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 studies the roots of the theory of gradual manifestation of divine Nature of Christ in His human nature, which belongs to St. Innokenty (Borisov). In the initial section, the article provides a short explanation of the origin and development in the Lutheran world of the 16th — 17th centuries of a conception of kenosis of Christ, as his non-use of the divine majesty, i.e. the totality of the divine properties, communicated to His human nature. Having outlined the history of so-called “alte Kenotik”, the article describes its reception by the Russian theological tradition and analyses the conception of kenosis from the theological system of Archbishop Theofan (Prokopovich). The article also compares this conception with the theological views of Johann Quenstedt and the doctrine of St. Innokenty (Smirnov). Then it is shown that Christological theory of St. Innokenty (Borisov) is based on the ideas adopted by the Russian tradition from “alte Kenotik” of Lutheran scholastics. St. Innokenty (Borisov) admitted that kenosis of Christ referred to His deifi cated human nature and implied the limited realisation of divine properties communicated to it. It was also admitted by St. Innokenty (Borisov) that the full realisation of divine properties took place in the state of exaltation of Christ. The article not only demonstrates the integration of the ideas of “alte Kenotik” in the theory of St. Innokenty (Borisov), but also examines the original aspects of the latter. The originality of Christological theory of St. Innokenty (Borisov) is due to the idea that the manifestation of the divine nature in Christ is a process. Using the perception of Christ’s kenosis as a standard adopted in the theological and academic sphere, the Saint attempted to respond to I. Kant’s criticism of the traditional Christology and fill those gaps in Orthodox Christology which appeared due to the achievements of philosophy.

Kenosis, Christology, Lutheranism, Russian theology, Johann Quenstedt, Archbishop Theofan (Prokopovich), St. Innokenty (Smirnov), St. Innokenty (Borisov)

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2. Baur J. (2002) “Ubiquität”, in Theologische Realenzyklopädie, Berlin; New-York, vol. 34, pp. 224–241.
3. Brandy H. (1991) Die späte Christologie des Johannes Brenz. Tübingen.
4. Breidert М. (1977) Kenotische Christologie des 19. Jahrhunderts. Gütersloh.
5. Cross R. (2019) Communicatio Idiomatum: Reformation Christological Debates. Oxford.
6. Eliott M. (2015) “Christology in the seventeenth century”, in The Oxford handbook of Christology, Oxford, pp. 297–314.
7. Isaev S. A. (2013) “Quenstedt Iohann Andreas”, in Pravoslavnaia Entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 32, pp. 255–257 (in Russian).
8. Khondzinskii P. (2017) “Vospriiatie idei I. Kanta v bogoslovskom nasledii svt. Innokentiia (Borisova)” [The Perception of Ideas of I. Kant in Theological Heritage of St. Innokenty (Borisov)]. Vestnik PSTGU. Seriia II: Istoriia, vol. 74, pp. 94–102 (in Russian).
9. Law D. R. (2017) “Luther’s Legacy and the Origins of Kenotic Christology”. Bulletin of the John Ryland Library, vol. 93, pp. 41–68.
10. Leonov V. (2013) “Kenosis”, in Pravoslavnaia Entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 32, pp. 446–453 (in Russian).
11. Malyshev A. V. (2019) “Dogmaticheskie osobennosti uchenii o Khriste Immanuila Kanta i svt. Innokentij a Khersonskogo” [Dogmatic Features of Christologies of Immanuel Kant and St. Innokenty of Kherson]. Filaretovskii al’manakh, vol. 15, pp. 79–94 (in Russian).
12. Pelikan J. (1984) The Christian Tradition. Vol. 4: Reformation of Church and Dogma (1300–1700). Chicago; London.
13. Sparn W. (2002) “Jesus Christus V”, in Theologische Realenzyklopädie, Berlin; New-York, vol. 17, pp. 1–16.
14. Wiedenroth U. (2011) Krypsis und Kenosis. Studien zu Thema und Genese der Tübinger Christologie in 17. Jahrhundert. Tübingen.

Malyshev Artem

Article is prepared within the “Russian religious academic theology of the late nineteenth and early twentieth century: ideas and contexts” project with assistance of St. Tikhon’s Orthodox University and Fund “The live Tradition”.

The article analyses the research interpretations, both religious and secular, of the provisions of Martin Luther’s doctrine of “two kingdoms”, as well as his views on the sinfulness of human nature, the universal priesthood, etc., which infl uenced the formation and development of the Scandinavian model of the welfare state (mainly using the example of Denmark). The article raises the following questions: How these theological ideas and principles are embodied in traditions, values, behavioural strategies, social trends, formal and informal rules and norms that has led to the emergence of the welfare state? What is common in the institutional design of the welfare state with the Evangelical Lutheran preaching, which for centuries has proclaimed the individual and collective responsibility for the care about others? How the impact of these ideas on social attitudes and beliefs of people may be analysed? The article draws on the results of recent research on this issue that arose within the framework of the “cultural turn” in the humanities and social sciences, which has gradually led to a change in the emphasis in research logic and brought almost to the fore the historical, cultural and religious characteristics of the Scandinavian countries. The article analyses in detail Martin Luther’s doctrine of “two kingdoms” and its contemporary interpretations, including their infl uence on the ideology of Scandinavian social democracy. The conclusion is made that the Scandinavian model of the welfare state is the result of a unique combination of Lutheran piety, the activities of social democratic parties, historical circumstances that has led to the formation of rather homogeneous ethnoconfessional national states, as well as the activities of many people who desired and were able to create decent living conditions for themselves. This topic requires further research, taking into account the socio-cultural context of a particular country.

Lutheranism, secularity, “two kingdoms” doctrine, welfare state, Scandinavian model, social democracy, universalism

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46. Zudov, Yuri V. (2011) Tserkov’, gosudarstvo i obshchestvo v sovremennoi Danii [Church, state and society in contemporary Denmark]. Cheliabinsk: Tsitsero (in Russian).

Stepanova Elena

*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.

The article aims to show that the theory of transcendentalia is not only of theoretical interest, but also has a philosophical potential. Thus, the famous logician J. Wolenski says that the theory of transcendentalia can shed light, for example, on formal ontology. The article makes an attempt to actualise transcendental metaphysics and shows its importance for modern intellectual culture, which is achieved by means of contrasting “transcendental thinking” to the tendencies of nihilism and philistinism represented by F. Nietzsche and L. Tolstoy. In particular, the article outlines the main contours of the theory of transcendentalism, after which it discusses the position of F. Nietzsche, who associated the onset of nihilism precisely with the collapse of transcendental unity, implying the antagonism of truth, good and beauty. It is noted, however, that Nietzsche himself does not refute this doctrine; he only states the fi nal disintegration of the transcendental. An aesthetic aversion to Christianity is perhaps the main reason for the emergence of the phenomenon of Friedrich Nietzsche. Further, the article shows that L. N. Tolstoy, unlike F. Nietzsche, accepted the value of good and truth, but was strongly against beauty, as well as against the unity of transcendental notions in general, that brings the great writer closer to philistinism. The name of the great writer and such a caustic epithet may look, undoubtedly, rather strange next to each other, but it so happens that Leo Tolstoy consistently and consciously fought against beauty. Thus, if Nietzsche denied all transcendentalia, except beauty, then Tolstoy, on the contrary, recognised truth, unity and especially good, denying the last transcendentalia. Finally, the article focuses on H.W. von Balthasar’s fi gure, who showed the importance of beauty not only for ethics and aesthetics, but also for ontology, since “the evidence of being seems improbable to one who does not perceive beauty”. He suggests that the absence of beauty leads to a rejection of the good, to discarding truth and the oblivion of being; without beauty, ethics becomes moralistic, and the good ceases to be attractive.

transcendentals, being, the one, the good, truth, beauty, I. Kant, F. Nietzsche, L. N. Tolstoy, H. U. von Balthazar

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Gaginsky Alexey

*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 studies the doctrine of the apocatastasis in the Big Trilogy by Revd. Sergius Bulgakov. It outlines the evolution in this work of the concept of universal salvation and shows that the author specifi cally formulates his doctrine of apocatastasis in the final part of the trilogy on God-manhood, The Bride of the Lamb. The article traces how the Bulgakov’s sophiology is related to his eschatological ideas and to the doctrine of God-manhood in its direct connection with the concept of apocatastasis. A number of questions are examined as to how Bulgakov understood the place and meaning of Sophia in the divine creation, the correlation between Sophia the divine and the created. Particular attention is paid to the themes of the incarnation, kenosis and parousia. An important aspect of Bulgakov’s doctrine of apocatastasis is its connection with the problem of the evil and the theodicy because it is only the principle of overall salvation can be the prerequisite of the fi nal overcome of the evil. Speculating about the source of the true evil, Bulgakov assigns a signifi cant place in the doctrine of the apocatastasis to angelology. In the context of the doctrine of apocatastasis, Bulgakov explains such concepts as death, mortality, and immortality of a person. He connects the problem of death with the distinction between time as eternity and temporality as something non-existent. Distinguishing the two states: time and temporality, Bulgakov also considers the question of the eternity of torment in hell. To solve the question of possible universal salvation, he also reveals the following problems: the temporality of the eternal, the incommensurability of the divine and the created, the nature of the created freedom. The author of the article believes that the main signifi cance in understanding and revealing the concept of the apocatastasis of Bulgakov is his Christology, since it is in the image of the God-man that the philosopher fi nds the real basis for the possibility of universal salvation. The principle of the coexistence of two natures, which was manifested in the person of the God-man, is translated by Bulgakov onto humanity. He creates the doctrine of God-manhood understanding it as universal human salvation in Sophia.

S. N. Bulgakov, doctrine of apocatastasis, universal restoration, salvation, created freedom, created evil, eternity of torment, temporality of eternity, parousia, dying together

1. Alfi mova Zh. P. (2009) “Antropologiia Origena Aleksandriiskogo v sviazi s ucheniem o vremeni: na osnove traktata «O nachalakh»” [Anthropology of Origen of Alexandria in connection with the doctrine of time: based on the treatise ‘On the First Principles’]. Voprosy filosofii, vol. 6, pp. 139–159 (in Russian).
2. Bulgakov S. N. (1933) “Agnets Bozhii” [Lamb of God]. Put’, vol. 41, pp. 101–105 (in Russian).
3. Bulgakov S. N. (1933) Agnets Bozhii. O Bogochelovechestve. [The Lamb of God. About Godmanhood]. Part 1. Paris: Ymca-press (in Russian).
4. Bulgakov S. N. (1936) Uteshitel’. O Bogochelovechestve. [Comforter. On God-manhood]. Part 2. Paris: Ymca-press (in Russian).
5. Bulgakov S. N. (1945) Nevesta Agnca. O Bogochelovechestve [The bride of the Lamb. On Godmanhood]. Part 3. Paris: Ymca-press (in Russian).
6. Bulgakov S. N. (1948) Apokalipsis Ioanna (Opyt dogmaticheskogo istolkovania) [Apocalypse of John (An Attempt of Dogmatic Interpretation)]. Paris: Ymca-press (in Russian).
7. Bulgakov S. N. (2001) “Iuda Iskariot — apostol-predatel’” [Judas Iscariot, the apostle-traitor], in A. Reznichenko (ed.) Trudy o Troichnosti [Works on Trinity], Moskow: OGI (in Russian).
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20. Vaganova N. A. (2011) Sofiologiia protoiereia Sergiia Bulgakova [Sophiology of Archpriest Sergius Bulgakov]. Moscow: PSTGU (in Russian).
21. Vaganova N. A. (2013) “Tainstvo, dogmat i antinomiia v sofi ologii prot. S. Bulgakova” [Mystery, dogma and antinomy in the sophiology of Archpriest S. Bulgakov”]. Vestnik PSTGU. Seriia I: Bogoslovie. Filosofia, vol. 4 (48), pp. 40–51 (in Russian).
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Antonenko Victoria

This article analyses a document that has up to now been unknown to the present-day historiography, i.e. a letter from the head of the Russian Catholic Apostolic Exarchate of Russia Leonid Fedorov in which he reports about the state of aff airs in the Catholic community after the advent of Soviet authorities as well as about the measures being taken by the government towards the gradual limitation and then the actual elimination of the Greek-Catholic Church of the Byzantine Rite in the territory of Russia. The hopes of believers for the liberalisation of attitudes to the Catholic Church on the part of the Bolsheviks and the expansion of the range of their rights and opportunities after the change of the political regime in the country were not fulfi lled. The article concludes that Exarch L. Fedorov was one of the fi rst religious fi gures (given the date of writing the letter) to see this tragic trend for Greek Catholics through the prism of the features of the Soviet secularist project as a political religion; he did realise their destructive role for the development of Christianity in Russia. Drawing on the letter of the Exarch, the article concludes that the Soviet state acted consciously in order to deprive the church of its public status and authority. While at the offi cial level, during negotiations with representatives of the Holy See, Soviet diplomacy did not inform about the state’s intentions to interfere in the Catholic Church’s internal jurisdiction, L. Fedorov in his report described the real state of aff airs in the country, i.e. the essence of the anti-religious policies carried out by Soviet authorities and their intention to turn the Church into a social institution in the service of Soviet society. The article examines the phenomenon of the Soviet government through its attitudes to and relations with religious institutions and the ways of survival of the church in the new conditions.

Roman Catholic Church, Russian Catholic Church of Byzantine Rite, Russia-Vatican relations, Russian Catholic Church, Leonid Feodorov, Soviet policies towards religion, religious freedom

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2. Beglov A. L. (2007) “Ot sobornogo Opredeleniia — k Dekretu SNK. K voprosu o genezise gosudarstvenno-tserkovnykh otnoshenii sovetskogo perioda” [From the Council’s defi nition to the CPC’s Decree. On the question of the genesis of state-church relations in the Soviet era]. Al’fa i Omega, vol. 1 (48), pp. 146–170 (in Russian).
3. Beglov A. L., Beliakova N.A. (2019) “Religiia, gosudarstvo i obshchestvo” [Religion, state, and society], in Vsemirnaia istoriia. T. 6. Mir v XX veke: Epokha global’nykh transformatsii [World history. Vol. 6: The world in the 20th century: Age of global changes], Moscow: Nauka, vol. 1, pp. 228–252 (in Russian).
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Fadeyev Ivan

*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.

Shebalin Dmitry

*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 study has been supported by the Russian Science Foundation (no. 19-189-00482) for the project: “Entangled Histories: Russia and the Holy See, 1917–1958”.