Примечания

The preparation of the text of this volume, especially the appendices, required extremely painstaking work. Most of Florensky's notes, written as drafts, with many abbreviations, are difficult to read. Unread passages were marked in . Except for specially specified dates, Florensky used the old style everywhere even after January 1918, which was preserved. Fundamental discrepancies in the handwritten and typewritten copies, omissions are especially noted in the text and specified in the notes. On the frontispiece there is a portrait of the priest Pavel Florensky, painted by Count Vl. A. Komarovsky in June 1924. Regarding this portrait, Father Pavel wrote: “The following were expressed about the portrait of P. A. Florensky, painted by V. A. Komarovsky: "Vl. Al. Komarovsky painted a whole bunch of sketches from me and two portraits - without me. All of them lie in our house, one hangs in the living room, makes me happy and angers all my friends” (from a letter from P. A. Florensky to his family on July 17–18, 1924). (Part One) READINGS ABOUT CULT I. FEAR OF GOD The publication of this part is based on the first copy of the typescript with the author's corrections. "Lecture I. The Fear of God" is on typewritten pages 1 - 29 and contains § I - XIII. Gaps in the typewritten copy, which were formed due to the fact that the typist could not read some words in the author's handwritten copy, were filled in from the original. In the original handwritten version, “Lecture I. The Fear of God” is on pages 1–19, which include draft and additional materials. Materials not included in the typewritten copy are used in the appendix and notes. The text of the main part was prepared for printing by Abbot Andronik; text of the application - Abbot Andronik and A. N. Kharkovsky. Notes of Abbot Andronikos (1, 3, 6 – 42, 47, 50 – 68, 71 – 80; appendix (3)); S. M. Polovinkina (2.4, 5.49, 68 – 70, 81, 82; appendix (1, 2)); Hieromonk Dionysius (Shlenova) (43 – 46, 48). Beginning with the description of the appearance of a shining cross to Saint Andrew the Fool at the Church of the Apostles Peter and Paul and up to the present place, the text was written down on sheets of paper inserted into a notebook. At the same place in the notebook are included the following extracts, which were not included by Florensky in the typewritten text, perhaps because he rewrote and inserted them into the notebook after the creation of the typewritten text. “That intercession (BM 4th Vespers Mac V 1133 i.e. the sign of the Cross and the intercession of BM. “The cross is the tablet of suffering.” – Tablet, page 135, chapter 49 1134. “The cross for the tree of reason, for the sweet food gall, my Savior, you accepted, for the corruption of death you poured out your divine blood” (Octoechos, canon in the week of the morning, chapter 5, p l 4, trope 2 1135 - [Της μερρας 1136 τά πικρότατα νάματα, ώς έν είκόνι προτύπων] Σταυρόν κατά του ξύλου της γνώσεως. “Most especially,” says Archbishop Benjamin (New Tablet. <4. 1st.) St. Petersburg, 1848, p. 62; § 16), “such power is attributed to the sign of the cross that through it all sacraments and all sacred actions are performed and sanctification is received.” Holy Chrysostom Discourse [54th on Matthew]: “For let no one be ashamed of the honorable banners of our salvation and the head of the good, for the sake of which we live and are: but like a crown, let us carry the cross of Christ, for all ours are completed by this. When it is necessary to be born, the cross comes; Even if you are nourished by this mystical meal, if you are ordained, if you do anything else, everywhere this sign of our victory lies ahead.” And Augustine in Discourse I on Pentecost about the interpretation of the Symbol: “By this sign of the cross the Body of the Lord is sanctified, the source of baptism is sanctified, elders and degrees of the church are appointed, and everything is cleansed by this sign of the cross <of the Lord with the invocation of the name of Christ and are sanctified).” Arguing about the “reasons” why the Lord was crucified on the Cross specifically, Archbishop Benjamin (New Tablet. Part 1, ed. Korablev and Siryakov, St. Petersburg, 1848, pp. 52 - 58) puts forth as the fourth reason the consideration of St. John of Damascus (On the Orthodox Faith, book 4, chapter 11): “As if the four edges of the Cross with the middle center adhere to each other and are drawn together, by the power of God, both height and depth, length and breadth, this is all visible and invisible, creation is contained 1137 The book of the apocryphal journeys of the holy apostles contains an extremely important passage, confirming what we have already found in other sources about the metaphysics of the Cross. True, this book, as containing docetic thoughts about the Incarnation of the Lord, was rejected by the fathers of the Seventh Ecumenical Council (see: Acts of the Ecumenical Councils, published in Russian translation at the Kazan Theological Academy. T. VH, Kazan, 1875, pp. 395 - 400, Fifth Act), but this place in any case outlines the ancient understanding of metaphysics of the Cross, and it is partially confirmed in other recognized church books and deserves attention, despite the confusion of concepts in it. The apocryphal book, on behalf of the Apostle John the Theologian, tells about the crucifixion of the Lord. John, allegedly unable to bear the suffering of the Lord, fled to the Mount of Olives. When darkness spread at the 6th hour of the day, the Lord appeared to John. “My Lord [,” says John, “], standing in the middle of the cave and illuminating me, said: “John! The Jerusalem mob is crucifying me; I am pierced with a spear and a cane, soldered with vinegar and bitterness. I tell you and listen to what I tell you: I allowed you to ascend this mountain so that you could hear what a student must learn from a teacher, and a person from God.” Having said this, He showed me a light-shaped Cross erected and around the Cross a great diverse crowd, which in the Cross received one image and one appearance. I saw the Lord Himself on the Cross, having no form, but emitting only a voice, and the voice was not such as we usually heard, but somehow pleasant, and kind, and truly Godly. The voice told me: “John! You must hear one thing from Me, because I consider it necessary for you to hear one thing from what has to be: this is what the Cross of Light I called for you sometimes the Word, sometimes the Mind, sometimes the Christ, sometimes the Door, sometimes the Way, sometimes the Bread, sometimes the Seed, sometimes the Resurrection, sometimes Jesus, sometimes the Father, sometimes the Spirit, sometimes the Life, sometimes the Truth, sometimes the Faith, sometimes the Grace.” (Acts, id. Vol. VII. pp. 394 – 395). Cross. Conversion of the chak to the Cross Tradition says that a long time ago in the church, the ruins of which are still visible on the Yellow Mountains, they wanted to marry a pious girl against her will. This girl made a vow to enter a monastery and begged her parents not to force her to change this promise, but her mother and father did not want to hear about it. On the wedding day, she cried and prayed so much, with her arms outstretched, that God heeded her prayers: he took her soul to himself, and her body was petrified in the form of the Cross, which to this day lies on the Yellow Mountains (near Manglis). Both Christian natives and Russian villagers attribute miraculous power to this Cross: one has only to disturb the stone bride for her to start crying again, and her tears, in the form of rain, would water the surrounding fields and fields. During a drought, a whole procession headed by a priest goes to the Yellow Mountains, and after a prayer service, the people try to lift the bride, who has sunk under her own weight, into the ground. V. P. Zhelikhovskaya. Love is truly strong. A story for youth. 4th ed. 1138 St. Petersburg, ed. A. F. Devrien, p. 145, note. – 40. Haram el-Sharif 1 – Omar Mosque, 2 – chain dome, 3 – Golden Gate, 4 – Solomon’s throne, 5 – south-eastern dungeon, 6 – El-Aqsa Mosque, 7 – Western Wall, 8 - Robinson Bridge, 9 - underground passage from the Barclay Gate A - spirit cistern, B - cistern, C - cistern, D - cistern, E - cistern, F - group of three tanks, G - Great Sea, Η - fountain a - Sobat gate, b - Ibrra gate, c - Aetin gate, d - Dantar gate, e - Guangil gate, f - gate Nakir, g – gate 1&did, h – Kattanin gate, i – Sinsle gate, i – Mogarb and Barclay gate, j – double gate, l – triple gate, m – ogive door, n – small door with a fountain Plan of the Temple of Solomon according to Keil in a horizontal section: A - vestibule, aaa - walls of the vestibule, vv - columns of Boaz and Jachin, c - curtain of the vestibule. B - holy, ddd - walls of the church building, e - door of the church, ff - wall separating the holy from the holy of holies, m - altar of incense, op-op - tables and lamps, g - door to the holy of holies. C – holy of holies, kkk – chambers of the side extensions: DD – external wall of the side extensions, L – spiral staircase External fork of the Temple of Solomon according to Keil: a – vestibule, bbb – floors of side extensions, c – entrance to the spiral staircase, ddd – windows of the church, ee – roof of the church View of the Temple of Solomon in a vertical section: A - the internal space of the church: a - door, bb - windows, sss - side chambers, ddd - windows in the side chambers, BB - walls of the side extensions. II. CULT, RELIGION AND CULTURE The publication of this part is based on the first copy of the typescript with the author's corrections. Lecture II “Cult, Religion and Culture” is located on typewritten pages 29–65 (late numbering in pencil) and contains § 14–42 (numbering of § 43 omitted). Gaps in the typewritten copy, which were formed due to the fact that the typist could not read some words in the author's handwritten copy, were filled in from the original. In the original handwritten version, Lecture II “Cult, Religion and Culture” is located on pages 20–45 (the first six pages are not numbered), which include draft and additional materials. Materials not included in the typewritten copy are used in the appendix and notes. The text of the main part was prepared for printing by Abbot Andronik; texts of the appendices - Abbot Andronik and A. N. Kharkovsky. Notes of Abbot Andronikos (1, 4 – 9, 12, 13, 23 – 26; appendix 3 (3, 10)); S. M. Polovinkina (2, 3, 10, 11, 14 – 22; Appendix 1 (1 – 4); Appendix 2 (1 – 4); Appendix 3 (1, 2, 4 – 9, 11 – 14)). Plan of Herod's church: A - outer courtyard. ONSWbbbb – gate of the outer court, gg – Solomon’s porch, eee – galleries, ff – royal portico; BB – shaft; C – women’s yard; K – Red Gate; i – Nikanor Gate; Ρ – courtyard of the priests: o – place for representatives of the people, h – altar of burnt offering, s – laver, jjj – gate in the courtyard of the priests; Ε – church building – sanctuary: ζ – St. saints, t - porch, and - ibottegahalifot, y - lamp, and - table for showbread, a - Ark of the Covenant, bbb - side chambers adjacent to the wall of the church, Innqq - separate chambers For this section, Florensky included in the notebook several extracts stapled together that were not included in the typewritten copy. Here are them: “Rejoice, you who has gathered together the opposite: Rejoice, you who combined virginity and Christmas 1139 The Mother of God “united on high and below” 1140 and “Heaven and earth united together” 1141 (“Service of the Burning Bush”). Our Lady - Holy Land (“Service of the Burning Bush” - ikos and other places) 1142. Cult. Liturgist's Delight “The time for bloodless sacrifice has come. Honest gifts are placed on the holy throne and revealed: the celebrant has prepared himself to make a sacrifice; “He,” according to the expression of St. Ierman, “stands, as it were, not on earth, but in the heavenly Altar, before the terrible Altar of the throne of God” (Fr. Vladislavlev. About our worship. Tver, 1876, p. 344" 1143. (prudent analyzer) “God’s hidden confession” (Triod Tsvetn 5th after Pascha, on the liturgist, blessed voice, ch. 4 1144. Tablet, pp. 79 – 80, chapter 19. “The church is the house of God; Even though it was created to eat stones and wood, it is still sanctified by the grace of God and priestly prayers; And there is not a common house, like other houses, but there is a house on earth, dedicated to God, or, together with Him, to one of His saints. For this reason, we have the name “holy”, which is what it was called, and we do not just call that church a house, but a “holy” one, as it was sanctified by the Holy Father by the All-Holy Son, in the Holy Spirit, and the dwelling place of the Holy Trinity. For this reason, in the name of the Holy Trinity, as if we would only go to God Himself, we say in this image, let us go to the Holy Trinity, or to Christ, the One Word incarnate from the Trinity, or to His Most Holy Mother, or a holy angel, or an apostle, or a holy saint, or a martyr, or one of the saints. What does the word reveal? Shows that you have dedicated yourself to God [Simeon, p. 122], and there is the house of God Himself, and He dwells in it: and His servant, by whom He is named, dwells in it, as in His dwelling, and His soul comes there immaterially. Many times it is placed with its relics and acts with God’s power and grace. Because we are, purely from the soul, I say, and body, and the gifts of God are purely acceptable. From here, in the things of this Church, that is, in stones, vapour, and wood, the grace of God comes and abides. And whenever we pray, He acts with the favor of the Father and the mercy of Jesus Christ, Who became incarnate for our sake and again begat us, and by the coming and grace of His co-worker and the Undivided Spirit, this very thing is visible to reality. Beforehand, divine powers and miracles happen in churches, and angels appear, and saints, and miracles and signs are performed, and petitions are given, and healings are granted: and the soulless, even found in the churches, water and stone, the pillars and coverings of the saints, and iron, do not act from themselves, as is possible for the existing creature of God, even if they are soulless, have something from themselves, Otherwise, these things work by the grace of God. We always name the name of God and call upon it, and we are sanctified and healed. For in the church, in which there is the naming and invocation of the truly true God, everything is holy and God acts, heals, and saves by His divine grace 1145 Tablet, pp. 43 – 44, chapter > 11 (with reference to the book of Margaret, to the third homily [“Chrysostom]): “The priesthood is performed on earth, but it is an order of heavenly things, and it is beautifully molded. Not a man, below an angel, below another created force, but the Comforter Himself ordained this following. And while still in the flesh, I dream of serving as angels. It is fitting for the priest, as in heaven, to stand with them as angels, so to be pure: terrible slaughter and most trembling, and ancient and before grace, byahu...” (and further see: about the greatness of the terrible sacrifice made by the priest) 1146. Great Catechism, chapter 83. “The mystery is the invisible sign of God’s grace, given to us by God for our sanctification” (Shield of Faith, l. 49) 1147. “Heaven and earth have united” (stichera on the litany of the Birth of Christ 1148. – 56. The publication of this part is based on the first copy of the typescript with the author's corrections. Lecture III “Cult and Philosophy” is located on typewritten pages 66–93 (late numbering in pencil) and contains § 44–46 (§ 46 was added by Florensky when editing). Gaps in the typewritten copy, which were formed due to the fact that the typist could not read some words in the author's handwritten copy, were filled in from the original. In the original handwritten version, Lecture III “Cult and Philosophy” is located on pages 46–68 (after p. 46 there is an error: 46, 45, 46, 47), which contains draft and additional materials. Materials not included in the typewritten copy are used in the appendix and notes. The text of the main part was prepared for printing by Abbot Andronik, the text of the appendices was prepared by Abbot Andronik and A. N. Kharkovsky. Notes of Abbot Andronikos (3, 5, 7 – 9, 13 – 17, 19 – 21, 23 – 25, 27 – 30; appendix 2 (1, 2, 5); appendix 3 (1 – 12)); S. M. Polovinkina (1, 2, 4, 6, 10 – 12, 14, 18, 22, 25, 26, 31 – 34); Hieromonk Dionysius (Shlenova) (Appendix 1 (1); Appendix 2 (3, 4)). M. Rostovtsev. Siriek is a historian of Chersonese Tauride. G Ministry) N P , part LVI, April, pp. 151 – 170. About divine έπιφάνεια. Syriac, the son of Heraclides, on behalf of the city, wrote the history of the epiphanies of the goddess Παρθένος in order to glorify her, on the occasion of a particularly miraculous epiphany. Restored text of the inscription: συγ]γράψας ά[νέ]γνω... etc. A similar case: Timachid of Rhodes on Linda έπιφάνειν Dioscurov (p. 162). Epiphanies of Isis, Asclepius (cf. A.) Zhebelev. Religious healing <in Ancient Greece). St. Petersburg, 1893. Page 163. φαίνεσ&αι and επιφαίνεσΟαι - technical terms for the appearance of the healing gods, cf.: 1 Erodotus, Vll, 16.3: Apollo, Athens, Zeus Τρόπαιος, Zeus Sabazius. Based on the materials of the article “Noumena and Phenomena,” Florensky intended to give an example of considering philosophical terminology. It is possible that he did this during an oral lecture, as a result of which the materials from the article “Noumena and Phenomena” were placed in the folder “Anthropodicy. Materials and notes". In this note we present the most independent author's texts. (From the materials of the unfinished article “Noumena and Phenomena”) Find out the etymology and simasiology of the word manifestatio ( – φαινόμενο ν?). Manifestation! By whom, when, and on what occasion was this word introduced into philosophy.' isn't it artificial? Maybe it's a simple shuffling of a Greek term - somehow? Manifestatio and manes, mana (compare the reverse: penates from penitus, inside, hidden, occult). Are manas phenomena of souls? (and not the souls themselves?) souls in manifestation? in the appearance / in the manifestation / Senates - in self-being, things in themselves. Are not manes - φαινόμενα, and penates - νοούμενα? 1enia - the ideas of these things in ceOe; numina – nomina – the most mystical depth of the spiritual world, its essence. In other words, here noumenality is increasing. What are larvae? (What is the etymology of this word? mask?) Are larvas not emptiness, denial of reality, meonic shells, corpses remaining from souls? Then the arrangement of the layers of spiritual existence will be like this. According to Pachymer, “Names are declarations of the things underlying them.” This is probably an incorrect translation; in any case, the meaning is unclear. Not announcements, but revelations, phenomena, manifestations. Names are manifestations of things. Every thing lies under the energy that reveals it. “Announcements” – the meaning turns out to be very flat, as if names are labels, announcements pasted on things, i.e. conventionally connected with them. The Russian translation gives a meaning directly opposite to the meaning of the original. Our understanding, i.e. modern, of the term phenomenon, phaenomenon, phenomenon, corresponds approximately to the Greek term δόξα, opinion, appearance, imaginary, but cannot in any way be recognized as an equivalent of the Greek φαινόμενον. For, I repeat, the Greek φαινόμενον had a positive meaning, and our “phenomenon” is used exclusively in a negative sense. [The covert theory of Names as phenomena - imeslavie-... ] . Logic is embodied in the psyche, and not outside it; logical) and psychological) aspects are connected. Pure logic is the guiding idea of ​​thought, but in concrete terms it does not exist. This is the limit. But as more and more cleaning is possible, hence the mutual suspicion. Kant – Fichte – neo-Kantians – Rickert – Cohen – Husserl – logisticians... Just as in the field of politics, everyone on the right is suspected of leftism, and everyone on the left is suspected of rightism, and everyone wants to outdo everyone else, so in the field of this modern desire for “purity.” 2) Knowledge and faith. In the history of thought, as we see, there are two lines. Two methods of interpretation of Kant are essentially associated with these two lines: psychological) with empiricism, logical) with rationalism. In Kant’s biography there is also 2. From here the usual Kantian desire for differentiation and reconciliation is understandable - Kant displaces his differentiation and his biography into ontology. Then two ontological layers arise: (a) That which appears in sense experience, things in themselves. (b) The world of appearance, the world of phenomena, i.e. things as they appear to the spirit. (i) Things in themselves. Ding an sich - a thing in itself, with itself, about itself, in itself (the most unfortunate). To a certain extent7 historically it is a derivative of Platonic ideas. Kant calls them νοούμενα, intelligibilia, the intelligible world. Νοούμενα should not be confused with numina, noumenal with noumenal. Numen is a deity transcendent in appearance; this refers, so to speak, to experience, but to supersensible experience. Νοούμενα, on the contrary, is that which is not, which underlies sensory phenomena (Kant does not recognize supersensible phenomena). Νοούμενα in Plato and the Neoplatonists is comprehended indirectly through dialectics, directly - in artistic contemplation, in spiritual insight. What is the meaning of this term for Kant? Historically, this is, of course, a direct borrowing) from the previous one) philosophy; in essence, the matter is hypothetical: “If there could be a concrete content of things in themselves (“intellectual intuition” = spiritual experience), then it would be something like Plato’s νοούμενα.” The thing in itself has meaning in different interpretations. In psychological terms, this is precisely a “thing,” and in logical terms, it is only a limiting concept, but ours is 1 with the help of which we solve equations. (ii) Φαινόμενα, phenomena, phenomena, appearing. As in the previous term itself, in this term there is nothing reprehensible for what is meant by this term. Phenomenon is opposed to absence, non-existence - apparent or imaginary. To appear is to become apparent, to be present, as opposed, on the one hand, to absence, and on the other, to a dream, a ghost, an imaginary. When we say, for example, that God appeared to St. Sergius about the appearance of BM criticism), or that these are empty impressions (philosophical criticism) that do not correspond to the subject. “Appeared” - this means that he did not remain in himself, in self-closure, but was still known. “B M appeared to St. Sergius” - this means that he recognized Her for what She really is. To be known, one must appear one way or another. But Plato, in part, and Kant completely decides, gives this word a special connotation, containing a certain depreciation of what is subsumed under it, a certain censure of the phenomenon. Plato makes this clear. For him, sensory phenomena, although not opposed to the world of ideas, are still something inferior in comparison with them. Manifest being is of a lower grade in comparison with ideas. For Kant, this is something completely different, which does not allow us to know the nature of things at all. Phenomena do not reveal things, but hide them; they do not give knowledge of them, but close the spirit of the person; knowledge becomes impossible. The phenomenon from the moment of cognition received the exact opposite meaning. how did this happen? Without going into the history of the term “phenomena,” we will only say the following. Our Baptism is called Epiphany, Θεοφάνεια, Επιφάνεια. Why? Because in ancient times it coincided with the Nativity of X, and at that time God the Word appeared in the flesh, appeared to the world. But where did the term επιφάνεια come from? You, of course, know that the terms are very tenacious and are taken from previous religions, although their meaning often changes completely. The festival of Dionysus was called epiphanies: the god Dionysus appeared to the people. But since those who participated wore masks (depicting, revealing, showing God and his retinue) (this is the origin of the saturnalia, carnival, masquerade, and our theater in general), then when the moment of faith succumbed to unbelief and instead of God appearing, revealing himself with the help of the mask of the liturgist, one began to see primarily a person, disguised, hiding his essence, deceiving - a performer, then the word επιφάνεια received a moment directly opposite to its original meaning - the moment of concealing the true nature of a thing. So, nature, studied by natural science, and our mental life, studied by psychology - both the external world and the internal world - is the world of phenomena, that is, a veil hiding true knowledge. If you wish, you can study the patterns (laws of nature) and the fabric (laws of mind) of this veil, but remember that it is essentially impossible to lift it. All reality becomes godless and soulless. This, however, is not at all a historical accident; it had to be this way and could not have been otherwise. The whole essence of Kantian philosophy, as well as the new Kantians, whom J. P. Richter ironically called “Kant’s razor mirrors,” is the recognition that in the dominant worldview “everything is fine.” Kant's theory is essentially a justificatory theory, which has to prove that the current intelligentsia's perception of life cannot and should not be different from what it is, that nothing better is needed. Kant canonizes the intellectual, because he takes his knowledge, the way of knowing him, as perfect and instinctive departure from the heavenly world as the norm, and he conducts his entire construction on the basis of this canonization. Therefore, it is not surprising that his system is nothing more than an apotheosis, the deification of the intelligentsia’s mind. – 122. The publication of this part is based on the first copy of the typescript with the author's correction (1st half of the lecture) and the author's handwritten original (2nd half of the lecture). The typewritten copy has the title “Lecture. Sacraments and Rituals”, is located on the 95th – 106th typewritten pages (numbered later in pencil) and contains § 46 – 48 (but with a glitch, § 46 is repeated). The text ends at the phrase “We understand them...”. The typescript continues the page and paragraph numbering of the previous three lectures. The author's handwritten original has the title “Lecture (blank space left). Sacraments and Rites,” is located on handwritten pages 1–23 (with additional inserts) and contains § 1–8. The second half of the lecture begins at the end of P. 10. The handwritten copy does not continue the numbering of pages and paragraphs of the previous three lectures. The order of lecture IV is obvious from the time of its writing (12.V.1918 art.), delivery and content. For unknown reasons, the manuscript of Lecture IV was printed in incomplete volume, and Florensky’s corrections and additions are available only for the smaller part that was reprinted. Although the typewritten copy breaks off not only at “half” of the text, but also does not finish the sentence, there are no notes from Florensky about this. In addition, the original introduction to the lecture, which was mainly written on May 14, 1918 and is located in the notebook on unnumbered pages, remained unprinted. 24 – 28 rev. with marks “V.1 .1”. The text of this part was prepared for publication by Abbot Andronik, the text of the appendix was prepared by Abbot Andronik and A. N. Kharkovsky. Notes of Abbot Andronikos (1 – 10, 16 – 19, 21 – 27, 29 – 36, 38, 40 – 46; appendix (1 – 12)); S. M. Polovinnina (11 – 15, 17, 20, 21, 28, 37, 39, 40); Trubacheva M S (42). The publication is based on the text of the manuscript (Florensky’s autograph), dated 19–21.V. 1918 (O.S.). The text is included in a notebook combining the V and VI lectures - “Seven Sacraments”, “Features of the Phenomenology of the Cult”. The text is on notebook sheets (l. 1 – 34) and has its own division into paragraphs (§ 1 – 16). The manuscript contains a small later edit by Florensky in pencil. The manuscript does not have a corresponding typewritten copy for reasons unknown to us, and therefore this text was not included in the 1977 edition. The number “V” is missing in the title. The text was first published in the scientific and journalistic journal “Entelekhiya” No. 2 (Kostroma, 2000, pp. 11 – 27). In the first publication there were several passages that were read incorrectly: these passages have been corrected in this edition. The text of the main part was prepared for printing by Abbot Andronik and O. T. Ermishin, the text of the appendix was prepared by Abbot Andronik. Notes by Abbot Andronikos (1 – 8, 10 – 13, 15, 18, 20, 22, 28, 32 – 40); S. M. Polovinkina (9, 14, 17, 19, 21, 29 – 31; appendix (1)); Hieromonk Dionysius (Shlenova) (16, 23 – 27). (Appendix.) Deduction of the Seven Sacraments The initial sketches and diagrams of this text on four sheets are dated by Florensky: “1919.ΧΙΙ.24 – 25. Night.” The manuscript of the text (Florensky's autograph) is inscribed: “1919.ΧΙΙ.29. Serg(iev) Pos. Thought out 1919.ΧΙΙ.24 – 25. Night.” The text was written by Florensky on 12 notebook pages and was inserted into the notebook sheets after Lecture V, “The Seven Sacraments.” The 9-page typewritten copy corresponding to the manuscript was edited by Florensky. Judging by some stylistic differences between the typewritten copy and the manuscript, Florensky himself dictated the text to the typist, using his own manuscript. The publication is based on the author's typewritten copy, verified against the manuscript. The text was prepared for printing by Abbot Andronik. Note by S. M. Polovinkin. VI. FEATURES OF CULT PHENOMENOLOGY The publication is based on the text of the manuscript (Florensky’s autograph), dated May 19 – 21, 1918 (Old Art.). The text is on notebook sheets (fol. 35 – 49), continuing the numbering of lecture V “Seven Sacraments”, but has its own division into paragraphs (§ 1 – 11). The manuscript contains a later edit by Florensky in pen and pencil. The manuscript does not have a corresponding typewritten copy for reasons unknown to us, and therefore the text was not included in the 1977 edition. After lecture VI “Features of the Phenomenology of the Cult,” there follows an excerpt from “The Book of the Months” (Florensky’s autograph), dated 20–21.V. 1920 (l. 49 – 52), which is published as an Appendix to this part. The excerpt “Time and Holidays” (1915.1.5) included here is published in the section “Anthropodicy. Notes and materials." The text was prepared for publication by Abbot Andronik and O. T. Ermishin. Notes of Abbot Andronikos (1, 3, 4, 7 – 14, 16, 18; appendix (1, 2)); S. M. Polovinkina (6, 15, 17; appendix (3)); Hieromonk Dionysius (Shlenov) (2, 5). VII. SANCTIFICATION OF REALITY The publication is based on a typewritten copy with Florensky’s author’s editing, which consists of two parts. The first part, entitled “Lecture VII. Consecration of Reality” is located on I – 10 typewritten pages and includes § 1 – 9. This part corresponds to 1 – 11 handwritten pages of the author’s note of the lecture in a notebook dated June 13 – 14, 1918. The second part without a title (the so-called “Philosophy of the Cult”) is on 1 – 106 typewritten pages and includes § 10 – 38. This part corresponds to the white manuscript of S.I. Ogneva, dictated to her by Florensky on April 29 - June 17, 1922 (11 - 195th handwritten sheets, § 10 - 38), and 12 - 45th handwritten pages of the author's recording of the lecture in a notebook dated June 14 - 15, 1918 (as the original text). The text of the main part was prepared for printing by Abbot Andronik, the text of the appendices was prepared by Abbot Andronik, S. M. Polovinkin, A. I. Kharkovsky. Notes by Abbot Andronikos (1, 2, 4 – 10, 12, 16 – 20, 22 – 29, 32 – 45, 47 – 70, 72 – 89, 91 – 94, 96 – 126, 128 – 135, 137 – 170, 172 – 200, 203 – 226, 228 – 263, 265 – 299; Appendix 1 (1 – 4, 6, 7, 9, 16 – 18, 20, 22 – 24, 26, 36 – 39, 42 – 48); Appendix 2 (1 – 29, 31 – 56, 60, 62 – 91, 95 – 100); Appendix 3 (1 – 3); Appendix 4 (1, 3)); S. M. Polovinkina (3, 11, 15, 21, 30, 44, 46, 71, 90, 95, 127, 171, 201, 202, 227, 264, 298; Appendix 1 (5, 10 – 15, 19, 21, 22 – 25, 27 – 35, 40 – 43, 46 – 55); Appendix 2 (19, 21, 26, 30, 58, 61, 92 – 94); Appendix 4 (2, 4 – I)); Hieromonk Dionysius (Shlenova) (13, 14, 96 – 101; Appendix 2 (57, 59)); M. S. Zheltova (31, 261); A. I. Strizheva (Appendix 2 (34)); P. 3. Trubachev (Appendix 2 (33)); A. I. Kharkovsky (136). The publication is based on a typewritten copy with Florensky’s author’s editing (1 – 33rd typewritten pages, § 50 – no further numbering). This text corresponds to the white manuscript of S.I. Ogneva, dictated to her by Florensky on June 18 - 30, 1922 (1 - 46th handwritten pages, § 50 - no further numbering), and Florensky's author's manuscript dated June 2, 4, 1920 (1 - 39th handwritten pages, no paragraphs). The text was prepared for printing by Abbot Andronik. Notes of Abbot Andronik (1 – 5, 7 – 11, 13 – 20, 22 – 28; application (1); S. M. Polovinkina (5, 6, 12, 21, 24 – 28); A. N. Strizheva (Appendix (1)). Platonicum, sive Vocum Platonicarum index: In 3 vols. Lipsiae, 1835 – 1839. – 356. IX. VERBAL MINISTRY (PRAYER) The publication is based on a typewritten copy with Florensky’s author’s editing (1 – 39 typewritten pages, § 1 – 10). This text corresponds to the white manuscript of S. I. Ogneva, dictated to her by Florensky on September 10 - 30, 1922 (1 - 56th handwritten pages, § 1 - 10), and 1 - 13th handwritten pages, § 1 - 7, of the author’s unfinished recording of the lecture in a notebook dated June 15, 1918. The text was prepared for printing by Abbot Andronik. Notes of Abbot Andronikos (1 – 4, 9 – 24, 28 – 31, 33 – 44, 46 – 63; appendix (2, 3)); S. M. Polovinkina (5 – 8, 25 – 28, 32, 45, 52); Hieromonk Dionysius (Shlenov) (Appendix (1)). Be our leader in battles, bring the fulfillment of the broadcast closer, Descend again with favorable feet to the Phrygians, goddess Appendix to part one. OUTLANDS AND NOTES OF UNWRITTEN CHAPTERS Outlines and notes for unwritten chapters are highlighted from the preparatory and draft materials, where they were found among other things. Published for the first time. Notes of Abbot Andronik (2 – 14, 16, 17); S. M. Polovinkina (1, 3, 15, 18). Part two ANTHROPODICEY. SKETCHES AND MATERIALS The publication is based on Florensky’s handwritten, dated notes. Some such notes are published as appendices to lectures I–IX, and then references are made to them in this part. All materials are published for the first time. The text was prepared for publication by Abbot Andronik, S. M. Polovinkin, A. N. Kharkovsky. Notes of Abbot Andronikos (2, 5 – 12, 15, 19, 22, 25, 26, 28, 29, 31 – 36, 38 – 54, 56 – 58, 60, 63, 64, 67 – 71, 77 – 83, 86 – 89, 93, 95, 96, 98, 99 – 120, 122, 124 – 127, 131 – 134, 141, 143 – 146, 149,151, 152, 154 – 162, 164, 166 – 172, 175, 176 – 188); S. M. Polovinkina (1, 3, 4, 13, 16 – 18, 20 – 24, 27, 30, 36, 37, 44, 54, 59, 61, 62, 65, 66, 72 – 76, 84 – 86, 90, 91, 92, 94, 97, 115, 121, 123 – 125, 128 – 130, 135 – 140, 142, 147 – 150, 152, 153, 163, 165, 173, 174); Hieromonk Dionysius (14, 55, 158); M. S. Zheltova (47). Illustrations from books used: P. 35. Bychkov V.V. Russian medieval aesthetics. XI – XVII centuries. M., 1992. P. 205. Snegirev I. Novospassky Monastery. M., 1843. P. 206. Snegirev I. Monuments of Moscow antiquity, with the addition of an essay on the monumental history of Moscow and ancient views and plans of the ancient capital. M., 1842 – 1845. P. 223. Lazarev V.N. Pages of the history of Novgorod painting. Double-sided tablets from St. Sofia in Novgorod. M., 1983. P. 290. Snegirev I. Monuments of Moscow antiquity, with the addition of an essay on the monumental history of Moscow and ancient views and plans of the ancient capital. M., 1842 – 1845. Priestly prayer book. M., 1907. L. 248 vol. Tablet. M., 1656. P. 135. Octoechos, that is, Osmoglasik, from the 5th to the 8th tone. M., 1906. L. 13 vol. So in the manuscript of P. A. Florensky. Archbishop Benjamin. New tablet. Part 1. St. Petersburg, 1848. pp. 54 – 55.) <Priest prayer book. M., 1907. L. 154 vol.) Service with an akathist to our Most Holy Lady Theotokos, in honor and memory of the appearance of the miraculous icon of Her Burning Bush. Kiev, 1884. P. 20. Sedalen po polyeleos, tone 6. <Exact title of the book: Archpriest Vl. Vladislavlev. Explanation of the worship of the Holy Orthodox Church. Tver: Type. F. Muravyova, 1876.) <Pentikostarion, lilac Pentecost [Triodion Colored]. M., 1905. L. 148.) <Tablet. M., 1656. S. 79 – 80.) Shield of Faith. Printed from a Pomeranian manuscript with the first embossing in the Christian printing house at the Preobrazhensky Almshouse. M., 1913. L. 49. See note. 5 to this section