Archpriest Alexander Vasilyevich Gorsky - founder of the scientific school at the Moscow Theological Academy (mid-40s - early 60s)

Contents Abstract. UDC 27–75 (929) 1. Basic biographical information 2. Review of the published works of A. V. Gorsky, written during his service at the department of church history 2.1. Paleographic studies 2.2. Church history 2.3. Church archeology 3. Publications of A. V. Gorsky, not included in his scientific heritage 3.1. Publications attributed to A.V. Gorsky 3.2. Anonymous publications that may belong to A.V. Gorsky 3.3. A. V. Gorsky’s assistance to graduates in writing master’s theses 3.4. Participation of A.V. Gorsky in the scientific works of colleagues. Conclusions Bibliography Sources Abbreviations Abstract. UDC 27–75 (929) The biography of Alexander Vasilyevich Gorsky is discussed in sufficient detail in the literature given in the first part of this study, therefore in the proposed publication we will highlight only some circumstances that are important for identifying the completeness of his legacy and his role in the organization of scientific research at the Moscow Theological Academy during the period of service at the department of church history. First, a thematic overview of the published works of A. V. Gorsky included in his modern historiography will be presented. Then - discovered publications attributed to the authorship of Alexander Vasilyevich, but not included in the list of his works. In addition, anonymous articles that may be his authorship and materials published under the names of his colleagues and students in which his participation can be assumed will be analyzed. As a result of the analysis of materials from church periodicals and individual publications of the Moscow Theological Academy, the list of publications of Alexander Vasilyevich was clarified, and his influence on the scientific research of students and colleagues was clarified. The organization of his teaching of the history of the Old Testament allows us to allow Alexander Vasilyevich’s assistance in writing master’s theses in the field of exegesis of the Holy Scriptures, and the special interest of A.V. Gorsky to the history of teaching - his participation in the preparation of publications devoted to dogmatic issues. 1. Basic biographical information In 1838, aspiring teacher A.V. Gorsky discussed three types of church service: monastic, priestly and scientific. He strove for the first of them, but did not receive the blessing of his parents; the search for a bride, necessary for accepting the priesthood, was not crowned with success. As a result, Alexander Vasilyevich decided to completely devote himself to scientific activity, but scientific studies in themselves, in his opinion, could not be the goal, since in this case “the true meaning of life is lost from sight... No matter how highly the education of the mind is valued, both according to Christian rules and according to common sense, this is not the whole purpose of a person” 1, so he chose for himself a unique church ministry - scientific leadership. The development of theological research was hampered by the lack of a system of church periodicals: the only scientific publication remained the journal “Christian Reading” (hereinafter referred to as “CH”) of the St. Petersburg Theological Academy (SPbDA). In addition, during the reign of Emperor Nicholas I, strict double censorship control was in force - secular and spiritual. Since 1841, historian M.P. Pogodin began publishing the magazine “Moskvityanin”, in which representatives of academic theology, including MDA professor A.V. Gorsky, published their materials. The project of a two-part magazine “Creations of the Holy Fathers” (“TSO”) and “Additions to the works of St. Fathers" (“PribTSO”) was developed by Archimandrite. Filaret (Gumilevsky), but the first issues were published after his appointment to the Riga department. The editorial committee of the MDA has always been headed by rectors, who change quite often. Permanent members during the first twenty years of publication were academy professors P. S. Delitsyn and A. V. Gorsky. Archpriest Peter edited “TSO”, and Alexander Vasilyevich edited “PribTSO”. It was he who took the issues being prepared for publication to Metropolitan Philaret of Moscow for approval. In the fact that “Filaret did not have time to read, he relied on Gorsky” 2. Alexander Vasilyevich recorded the content of conversations with the Bishop of Moscow in detail in his diary 3. One of the main lessons that A. V. Gorsky learned from these meetings: if possible, try to avoid any conflicts and divisions with colleagues. With the accession to the throne of Emperor Alexander II, significant changes took place in the relationship between the Church and secular authorities. One of the first results was the resumption of translation of the Holy Scriptures into Russian. In 1858, an inter-academic Committee was created, headed by Archimandrite. Feofan (Govorov). A.V. Gorsky joined the MDA working group, personally translated the Gospel of Mark and participated in the translation of the letters of the Apostle Paul. From that time on, he developed a close relationship with St. Theophan the Recluse. Assistant Chief Prosecutor Prince S.N. Urusov certainly wanted to see Alexander Vasilyevich on the Committee for the Transformation of Theological Seminaries and Schools, which was headed by Archbishop of Kherson Dimitry (Muretov). In the course of his work, A.V. Gorsky became close to the head of the Committee and met with him outside of official meetings. Their friendship continued in the future. St. Filaret (Drozdov) found a reliable assistant in A.V. Gorsky, but his status as a layman did not correspond to the level of new tasks. The Metropolitan of Moscow invited Alexander Vasilyevich to accept monasticism, which he dreamed of in his youth. However, having opened the Gospel before making a decision, Gorsky saw in it a sign to remain smaller. Prot. Sergius Smirnov noted that Alexander Vasilyevich “feared that if he accepted monasticism, he would be removed from his place of service by being elevated to the cathedral, with which, in his opinion, his beloved service to science should have been too limited” 4 . The Metropolitan of Moscow, contrary to domestic tradition, ordained the celibate A.V. Gorsky to the priesthood. On March 24 he became a deacon, on March 27 he was elevated to the rank of priest, and in the same year he became an archpriest. At the end of 1860, in a letter to Chief Prosecutor A.P. Tolstoy, St. Filaret (Drozdov) calls Archpriest. A.V. Gorsky is among the candidates for the position of rector of the MDA, noting that “with undoubted merits in general, he has information on history and church antiquities that joins him to the number of famous scientists” 5 . The Metropolitan of Moscow made the final choice this time in favor of the monastic disciple A.V. Gorsky, Archimandrite. Savva (Tikhomirova). Scientific authority A.V. By the end of the period under review, Gorsky was recognized not only by colleagues in academic ministry, but also by secular historians and paleographers. However, the list of his published works is relatively small. Almost all of them, with the exception of the “Historical Description of the Trinity-Sergius Lavra” and the collection of manuscripts of the Synodal Library, are written in the format of articles on private issues. The purpose of further consideration of the scientific biography of Alexander Vasilyevich is to clarify his legacy and reveal his role in the organization of scientific research at the MDA during the period of service at the department of church history. First, a thematic overview of the published works of A. V. Gorsky, included in his modern historiography, will be presented. Then - the results of a search for publications attributed to the authorship of Alexander Vasilyevich, but not included in the list of his works. In addition, anonymous articles that may be authored by A.V. will be analyzed. Gorsky and materials published under the names of his colleagues and students, in which his participation can be admitted. 2. Review of the published works of A.V. Gorsky, written during his service at the Department of Church History As a basic bibliography of A.V. Gorsky, lists of his works from the work of Bishop Gennady (Gogolev) “Giant of Learning” and his articles about A.V. Gorsky in the “Orthodox Encyclopedia”, which complement each other, were used. A similar list of works, albeit in a less systematic form, is given by another modern researcher A. S. Melkov. This section will take into account both Alexander Vasilyevich’s lifetime publications and materials written by him during the period under review, but published posthumously. 2.1. Paleographic studies The scientific merits of A.V. Gorsky, a paleographer, have been most fully and objectively assessed. Already in the early 1840s, he became one of the most respected experts in this field. In 1843, in the publication of M. P. Pogodin “Moskvityanin”, an article by A. V. Gorsky “Analysis of the description of the manuscripts of the Rumyantsev Museum compiled by Vostokov” was published. Later, he continued and significantly expanded another study by the same author in the publication “On the Slavic translation of the Pentateuch of Moses, corrected in the 15th century according to the Hebrew text.” In the first issues of PribTSO, Alexander Vasilyevich introduced into scientific circulation a number of monuments of spiritual literature from the reign of Yaroslav the Wise. Colleagues A.V. were also actively involved in paleographic research. Gorsky. In the second volume of “KhCh” for 1849, Archimandrite. Macarius (Bulgakov) published the material “Three monuments of Russian spiritual literature.” Bishop Filaret (Gumilevsky) criticized the author for using unreliable lists of the source “About Boris and Gleb.” He insisted that A.V. Gorsky write a critical review: “I allow myself to be sure that no further than in book 2 of the Works of the Holy Fathers in 1850, I will read with pleasure a sensible, and not a youthful, edition of the works of Nestor and Jacob” 6 . In Alexander Vasilyevich’s archive there is material in which he examines various lists of legends about Boris and Gleb 7 and mentions an article by an inspector of St. Petersburg’s Autonomous Okrug, but it was not published. A.V. Gorsky did not publicly point out the shortcomings of the archimandrite’s research. Makaria (Bulgakov). Apparently, he did not share his friend’s sharply critical attitude towards his younger colleague from the capital’s academy. At the beginning of 1848, Archimandrite. Macarius met with A.V. Gorsky to personally convey to him the plan of Bishop Eusebius (Orlinsky) for the reorganization of “KhCh”. After this meeting, the rector of SPbDA wrote to a friend: “It’s nice to hear that you liked my employee so much” 8 . In 1850, Alexander Vasilyevich was elected a corresponding member of the Imperial Archaeological Society, and in 1857 - of the Imperial St. Petersburg Academy of Sciences in the department of Russian language and literature. The most ambitious scientific work of A. V. Gorsky is a description of the manuscripts of the Synodal Library, on which he worked in collaboration with his student Kapiton Ivanovich Nevostruev for more than ten years. In 1856, in a letter to his closest friend, Archbishop Eusebius (Orlinsky), Alexander Vasilyevich noted that this was the first publication under which his name appeared 9 . With the blessing of the Metropolitan of Moscow, the surnames of both authors appeared on the title page in alphabetical order, without indicating their status, which for A.V. Gorsky was higher and could indicate the auxiliary role of his younger colleague. Before the publication of the second volume of the study, K. I. Nevostruev, not without external influence, accused A. V. Gorsky of intending to infringe on his copyright. The shocked Alexander Vasilyevich answered the student: “Not a single word suggested the thought that this work was mine. I grieve this mentally. The publication of the first part of the inventory proved to you that I have not humiliated myself so deeply as to allow myself scientific predation” 10. Prot. Pyotr Postnikov explains K. I. Nevostruev’s claims by saying that “Gorsky’s influence was so skillful and delicate that it left the leader in the knowledge that he was working independently” 11 . Modern researcher M.N. Vorobyov directly states that “the first volume of the Description was written by Gorsky’s hand” 12 . In his opinion, K.I. Nevostruev went through an excellent school under the leadership of Alexander Vasilyevich, but began publishing independent works only in 1860. 13 Archaeologist and theologian I. E. Evseev, believed that the importance of A. V. Gorsky in the description of manuscripts is higher than that of K. I. Nevostruev. He suggested that Alexander Vasilyevich described materials from the collection that remained unpublished, but these manuscripts disappeared 14. I. E. Evseev gives examples in which contemporaries are found to have borrowed the results of his scientific work stored in the archive materials, and allows the possibility of “using Gorsky’s archive after his death” 15. Another student of A.V. Gorsky, Archimandrite. John (Sokolov), awarded the degree of Doctor of Theology before the teacher, wrote a critical review of the first volume of “Description of Manuscripts.” Alexander Vasilyevich’s response was an apology for the applied methodology for studying sources. Based on materials discovered in the Synodal Library, a joint liturgical study by A. V. Gorsky and K. I. Nevostruev “On the ancient canons of St. Cyril and Methodius" 16. In 1858, PribTSO published an article by A.V. Gorsky “On ancient words on St. Pentecost" 17. In the article “Did the Lord Jesus Christ Celebrate the Jewish Passover?” 18 A.V. Gorsky, based on an analysis of the events of gospel history, refutes the point of view expressed in the publication “Brief extracts from letters to newly converted Jews about the correctness of the Orthodox Church in relation to the use of leavened bread, and not unleavened bread.” The article “Letter of Mara of Samosata to his son Serapion” 19 was prepared by him in connection with the discovery of this ancient written monument, which reveals the events of the Gospel time, and is a critical analysis of the opinion about the source of the English researcher Curton. The essay by A.V. Gorsky “The external state of the Eastern Church in the 9th–13th centuries” 20 was published in “Christian Reading” at the request of Archimandrite. Eusebius (Orlinsky), appointed rector of SPbDA in 1847. A brief review of A. V. Gorsky “Ascetics of the Faith in the East after the Fall of the Greek Empire” 21 precedes the publication of his translation from Greek of the book of the Svyatogorsk monk Nicodemus, which describes the exploits of, among other things, Russian confessors of the Orthodox faith. Alexander Vasilyevich notes the continuity of the feat of the martyrs of the first centuries in recent times and emphasizes that their merits are also the property of the Russian Church, which, with the other Eastern Churches, constitutes a single Holy Catholic and Apostolic Church. The history of the Eastern Church in terms of the history of teaching includes publications dedicated to the holy fathers of the Church. In 1843, the magazine “Moskvityanin” published material about St. Cyril and Methodius 22. Regarding this publication, St. Filaret (Gumilevsky) wrote to a friend: “I will never write such an article!” 23 In PribTSO, patristic articles accompanied translations of the works of the holy fathers from TSO. A.V. Gorsky is recognized as the author of the biographies of St. Basil the Great, Athanasius the Great, Epiphanius of Cyprus and Blessed. Theodoret, Bishop of Cyrus. The area of ​​primary scientific interest of A. V. Gorsky was domestic history, the sources for which he drew from his archival research. His very first article - “News about Abraham Palitsyn” 24 - was published in the magazine “Moskvityanin” in 1841. In 1844, the journal “Notes of the Odessa History Society” published an article by A. V. Gorsky “On the Russian campaigns on Surozh” 25, under which for some reason there is a signature: “reported by D. Ch. Pogodin.” It was not possible to establish who D. Ch. Pogodin is. In 1842, a large-scale work “Historical Description of the Trinity-Sergius Lavra” 26 was published in a separate edition. Alexander Vasilyevich had to write a response to D.P. Golovastov, who challenged the author’s point of view on the role of his ancestor. His “Objections to remarks about the siege of the Trinity-Sergius Lavra” 27, as well as his opponent’s material, were published in the magazine “Moskvityanin”. Another publication devoted to this topic, “A Word on the Remembrance of the Deliverance of the Trinity Lavra from the Siege” 28, was published in “PribTSO” in 1860. In the early 1840s. archim. Macarius (Bulgakov) asked Alexander Vasilyevich to write a review of his “Introduction to the History of the Russian Church.” M.P. Pogodin offered to publish it in his journal, to which Alexander Vasilyevich replied: “For myself, I study as much as I can and as much as I can, I’m ready to tell you my comments. But the state of our church affairs and my personal position do not allow me to say in print what, in good conscience, a scientist can and should say in his office” 29. Prot. Pyotr Postnikov attributes this quote to the materials of A. N. Muravyov, which were often reviewed by A. V. Gorsky. He gives an incorrect reference to volume I of N.P. Barsukov’s edition instead of volume VIII. This mistake is repeated by all subsequent authors who write about A.V. Gorsky. At the suggestion of St. Philaret (Drozdova) Alexander Vasilievich prepared a series of publications about Russian saints: Cyril, Peter, Jonah, Alexis, Cyprian, Photius and Metropolitan Peter Mogila. In 1854, his article “The Metropolis of Kiev at the beginning of its separation from Moscow” 30 was published. Publications about the split were banned by censorship until the early 1850s. Nevertheless, the long-term problem of the Russian Church did not go unnoticed by Alexander Vasilyevich during this period. Particular circumstances related to the schism are revealed by A.V. Gorsky in the articles “On theological schools in Moscow in the 17th century”, “On the relations of the Russian Church with the Svyatogorsk monasteries”. In the 1850s His publications “Relations of the monks of Kirillov Belozersky and Joseph Volokolamsk monasteries in the 16th century”, “Maxim the Greek, Holy Mountainer”, “Some information about Paisius Ligarid” 31 were published. 2.3. Ecclesiastical archeology The article “On Christian virgins before monasticism” 32 is directly related to Alexander Vasilyevich’s own life choice. D. N. Tolstoy noted that although he “did not wear a monastic robe, he led a monastic lifestyle, and his deep, sincere piety preserved him in all the purity of Orthodoxy, despite his familiarity with the writings of all kinds of negative trends” 33. Almost twenty years later, A.V. Gorsky again turned to the practice of the Ancient Church in order to justify the possibility of his celibate ordination to the priesthood. This essay, entitled “On the Question of Our Clergy” 34, was published posthumously. In his research, Alexander Vasilyevich proves that his ordination, unique for the Russian Church, as well as the way of life that preceded it, have a basis in the church history of the first centuries of Christianity. In 1862 in response to an article in the newspaper “Den”, which stated that a monk cannot be a bishop, he presented a detailed historical study “On the rank of bishop in relation to monasticism” 35. Another material related to church decrees - “On the sacred ceremony of the wedding and anointing of kings to the throne” 36 - was prepared by A.V. Gorsky in 1856 in connection with the accession to the throne of Emperor Alexander II, but was published only a year after the coronation of Alexander III, in 1883. Since the text was not published immediately after writing, it can be assumed that it was intended specifically for the emperor. This assumption is supported by a selection of materials in which there is no mention of conflict cases between bishops and secular authorities. The purpose of the essay, written, apparently, at the request of Metropolitan Philaret of Moscow, was to restore more fruitful interaction between the Church and the state. Perhaps it was the material about the royal wedding that attracted the attention of the reigning Empress Maria Feodorovna to A.V. Gorsky: their meeting was being prepared, but it did not take place. And finally, in 1914, in the magazine “Soulful Reading”, A.V. Gorsky’s material “The Ancient Christian Practice of Communion of the Holy Mysteries, Based on Monuments of Writing and Art” was published, republished in the same year as a separate book. 3. Publications of A. V. Gorsky, not included in his scientific heritage 3.1. Publications attributed to A.V. Gorsky To identify publications attributed to A.V. Gorsky, but not included in his heritage, it was necessary to revise the periodicals in which his works could be found. Naturally, the bulk of Alexander Vasilyevich’s materials were published in PribTSO, so the articles from this publication were checked first. In the 1840s–50s, anonymity of publications was a common phenomenon among representatives of academic theology, which was also typical for scientific writings in the MDA journal. The authorship of materials for the twenty-year period of publication was revealed in 1862 in the anniversary collection “PribTSO”. Among the works that were not previously included in the list of works of A.V. Gorsky, one article was discovered - “On the Russian Metropolis at the end of the 9th century.” 37, published in 1850. The manuscript of this material was preserved in the archives of A.V. Gorsky 38. In 1892, in the magazine “Brotherly Word,” N. I. Subbotin published a review by A. V. Gorsky of A. P. Shchapov’s essay “The Russian Split of the Old Believers,” compiled by him at the request of Chief Prosecutor A. P. Tolstoy, with the caveat that the ending was lost 39 . The full text of the review has been preserved in the A.V. Gorsky collection in the archives of the Russian State Library. All the reviewer’s comments are well-reasoned, made in a calm tone, and indicate his respectful attitude towards his younger colleague. In conclusion, Alexander Vasilyevich justifies the critical image of the Church made by the author and notes his unconditional defense of the book right. Prot. Pyotr Postnikov mentions that Alexander Vasilievich was approached by archaeologist I.M. Snegirev, who specialized in the study of monuments of ancient art in Russia, with a request to comment on his article “Review of Russian Icon Painting.” The answer of A.V. Gorsky 40 was also published by N.I. Subbotin in the journal “Russian Review” in 1896. In the same publication, Nikolai Ivanovich published Alexander Vasilyevich’s response to the appeal of the adviser to the chief prosecutor T. I. Filippov 41 about the possibility of theological writings of the laity, which, apparently, was required after the publication abroad of the polemical pamphlets of A. S. Khomyakov. Based on the practice of the ancient Church, A. V. Gorsky gives a positive answer to the request made, but notes that church censorship also operated in ancient times, therefore, when publishing the works of laik, the approval of the Church is necessary. His personal acquaintance with A. S. Khomyakov is unknown. Both were part of M.P. Pogodin’s wide circle of friends and published their materials in his journal. In 1858, the lay theologian headed the “Society of Lovers of Russian Literature” and invited Alexander Vasilyevich to join it as an honorary member 42. In addition, N.I. Subbotin published a short correspondence between A.V. Gorsky and V.D. Kudryavtsev. In a letter dated April 15, 1861, Alexander Vasilyevich writes that he, as a specialist in general church history, was planned to be sent to resolve the Greek-Bulgarian schism. He rejoices at the cancellation of this event and remarks: “And here we have a lot to do, a lot of struggle. ... bitterness against everything spiritual, ecclesiastical, with the strengthening of the materialist direction, with the expansion of liberal aspirations, is becoming stronger every month” 43. In 1899, “Russian Bulletin” N.I. Subbotin published letters from A.V. Gorsky to the rector of the MDA Metropolitan. Sergius (Lyapidevsky), supplied with detailed editorial comments 44. They clarify the participation of A.V. Gorsky in the translation of the Holy Scriptures and the preparation of the reform of spiritual education, as well as the circumstances of A.V. Gorsky’s ordination to the priesthood. I. N. Subbotin claims that A. V. Gorsky did not see anything non-canonical in celibate ordination to the priesthood and communicated his desire for such an option to his friends - Archbishops Philaret (Gumilevsky) and Eusebius (Orlinsky). However, they found his plan impracticable and recommended taking monastic vows. It turned out that he interceded with St. Philaret (Drozdov) on the ordination of A.V. Gorsky, Rector of the MDA, Archimandrite. Sergius (Lyapidevsky) 45. On February 1, 1860, A.V. Gorsky describes to him his conversation with Vladyka: “he replied, “There are no church rules prohibiting an unmarried person from being a priest.” “But custom?” "It's not a problem." “So there’s no problem?” I asked. The saint answered with some courage: “And I won’t ask anyone!” 46. A.V. Gorsky writes Met. Sergius: “I can only thank you most earnestly for the fact that you decided to express my spiritual desire to the saint. If the Lord destined him and I to be, albeit most unworthy, a servant of His St. altar, then this feeling of gratitude, in prayer for you, will always ascend to Him from my heart” 47. The listed publications most definitely belong to A.V. Gorsky, but they are not listed in any historiographical list of his works. The materials published by N. I. Subbotin are interesting in that they expand information about A. V. Gorsky, the reviewer, and testify to the authority of his opinion in various areas of church history, and also clarify his little-known relationship with the rector of the MDA, Metropolitan. Sergius (Lyapidevsky). 3.2. Anonymous publications that may belong to A. V. Gorsky The fundamental anonymity of A. V. Gorsky’s publications allows us to admit the possibility that those works whose authorship has remained undisclosed belong to him. Naturally, in this case, to confirm the hypothesis that they were written specifically by Alexander Vasilyevich, it is necessary to study the circumstances of their creation and compare their content with his other materials, the authorship of which is beyond doubt. In the list of publications in PribTSO until 1862, only the article “On the Calling of Saints,” published in 1856 in the section “Teaching of Faith,” remained unnamed, but S. K. Smirnov in the history of the MDA indicates that this material is the master’s work of 1846 graduate Pavel Suvorov. The reason for searching for publications by A.V. Gorsky in the magazine “KhCh” were letters from Archbishop. Eusebius (Orlinsky), who, in particular, informed a friend on May 12, 1847: “We are starting a small transformation of the publication, i.e. starting next year... we want to imitate your publication both in format and in branches” 48. Archbishop Eusebius (Orlinsky) asked Alexander Vasilyevich for materials on the Old Testament for his publication, but articles on this topic by A.V. Gorsky was not in the capital's magazine. Perhaps A.V. Gorsky refused to publish materials from the Old Testament to his friend because in St. Petersburg Biblical History was taught according to the “Outline of Church Biblical History” by Metropolitan Philaret of Moscow, and he tried to avoid any comparisons between his lectures and his textbook. In the historiographical review of Bishop. Gennady (Gogolev), the only article mentioned is A.V. Gorsky published in “KhCh” “The external state of the Eastern Church in the 9th–13th centuries” but without indicating the journal numbers and pages. It turned out that this material was divided into three thematic sections, published in three issues of the first part of the journal of the capital's academy in 1848 49. A modern researcher missed the remark of S. G. Popov, the first biographer of A. V. Gorsky, that “in 1848, when the publication [“KhCh”] was ready to cease due to lack of material, A. V. -ch rescued Eusebius, who was in charge of it, from a difficulty and wrote for the magazine an article “A Brief History of the Council of Constantinople III Ecumenical VI”, which was then published in it in four books in a row.” 50. In fact, the article about the VI Ecumenical Council in “KhCh” was published only in one issue 51, but after it in the next issue “A Brief History of the Council of Nicaea II, Ecumenical VII” 52 was published. It is natural to assume that both publications about the Ecumenical Councils belong to the same author - A.V. Gorsky. It was possible to establish that the third material by A.V. Gorsky, published in the second part of “KhCh” for 1848, was the article “On the persecution of the Church from Julian the Apostate” 53 . In 1849, his last publication was published in “KhCh”: “The Life of St. Gregory Dvoeslov, Pope of Rome” 54. All his articles in this publication touch on issues of relations between the Church and secular authorities in times that were especially difficult for Christianity 55 . 3.3. A. V. Gorsky’s assistance to graduates in writing master’s theses The most extensive field for studying the influence of A.V. Gorsky on the scientific research of the Academy is represented by master's theses of graduates. The best essays, on the recommendation of the MDA Editorial Committee after approval by Metropolitan Philaret, were published either in separate editions, or in whole or in part in the MDA journal. It is impossible to talk about all master's theses in a short article. The purpose of the analysis undertaken is to identify the main directions of research in the academy during the 40–50s. and the role of Alexander Vasilyevich in their preparation. Prot. Pyotr Postnikov noted that already at the very beginning of A.V. Gorsky’s ministry in the MDA, he helped in writing the essay by Pavel Thebeysky “A Look at the History of the Russian Church,” published in 1834. 56 In 1838, problems arose with Nikolai Rudnev’s article “Discourse on heresies and schisms that existed in the Russian Church from the time of Vladimir the Great to Ivan the Terrible” 57 . The graduate's supervisors were Archim. Filaret (Gumilevsky) and A.V. Gorsky, who then personally corrected N. Rudnev’s essay, which gave chief prosecutor Count Protasov a reason to criticize the Metropolitan of Moscow. Strengthening censorship control and difficult relations with St. Filaret (Drozdova) and Chief Prosecutor Count Protasov demanded special caution in choosing topics for student essays and careful control of their content. At this time, Alexander Vasilyevich often proposed topics on the history of worship to his students. Thus, in 1838, master’s works were prepared “On penances” by Gerasim Nikitnikov and “On holidays celebrated in honor of the Most Holy Theotokos” by Alexei Mukhin, in 1840 – “On the Sacrament of Confirmation” by Semyon Pospelov, in 1842 – “On religious processions of the Orthodox Church” by Ivan Anichkov. They were published in separate editions. Alexander Vasilyevich also helped those students who officially had other mentors, including one of the best graduates of the MDA, A. M. Ivantsov-Platonov (his leader was the rector of the MDA, Archimandrite Sergius (Lyapidevsky)). S.K. Smirnov noted that during the period under review, “in the preparation of church-historical and even theological term papers, the main work lay with the famous worker of science, enriched with comprehensive information, professor of church history A.V. Gorsky. Some dissertations were so altered by him that the honor of authorship could no longer be recognized by the student” 58 . Apparently, A.V. Gorsky had a plan for scientific research, to which he attracted graduates. First of all, he offered students a list of literature from the extensive academic library, and in cases where it was necessary, he directed them to the archives. Naturally, everyone had different abilities, but the research problem had to be solved, so the supervisor not only monitored the progress of the work, but in those cases when the student clearly could not cope, he completed it himself. Disclosure of the posthumous fate of a person, in addition to the above-mentioned master's thesis of Met. Sergius (Lyapidevsky) “On the Commemoration of the Dead” became the subject of two more master’s works: “On death and the state of souls after separation from bodies” by I. Anichkov-Platonov and “On the eternity of torment” by K. Troitsky. In 1850, Grigory Smirnov-Platonov’s master’s work, “The Liturgy of the Presanctified Gifts,” was published. After her release, St. Filaret (Gumilevsky) wrote to A.V. Gorsky “I thank you a hundred times for the Liturgy of the Presanctified. I say sincerely and without exaggeration – a most excellent work.” 59 The “History of the Florence Cathedral”, published under the name of I. Ostroumov, was attributed to the authorship of A.V. Gorsky. Alexander Vasilyevich’s archive contains preparatory materials devoted to this issue. The essay implements his methodology of historical research, formulated in lectures: a thorough identification of historical circumstances based on sources and literature ends with a conclusion about the decisive action of Providence, which did not allow the union of divided churches, which was displeasing to God. The later work of P. I. Gorsky-Platonov, “The History of the Council of Trent,” according to D. M. Muretov, was also written “with the usual and wide participation of A. V. Gorsky” 60. I. Ostroumov’s classmate Pavel Suvorov, according to the testimony of S.K. Smirnov, wrote a master’s essay on the topic “On the calling of saints.” An article with that title was published in PribTSO ten years later, but in the list of publications in the journal before 1862 it was the only unnamed material. No information about the further fate of Pavel Suvorov could be found; perhaps A.V. Gorsky helped the graduate in this case, especially since he was his fellow countryman. Judging by the letters of A.V. Gorsky to Archbishop. Eusebius (Orlinsky), after the publication of the “History of the Council of Florence” and the “Liturgy of the Presanctified Gifts,” Alexander Vasilyevich was interested in how they were received in the capital. While the first essay received general approval, the opinions on the second were mostly negative. In particular, this applied to the historical-critical research method. Opponents believed that “inappropriate determination to prove the opposite of what was accepted by the Church and hitherto used... is not very good” 61 . The rector of SPbDA “did not like the direction of the essay: because the moral goal was lost sight of” 62 - the favorite aspect of the archimandrite. Eusevia. In his opinion, “it is in vain that the name of the author was not printed on all copies: and this could weaken the view of the essay as a student’s experience (although here there is a direct conclusion to those in charge, and therefore there is the authority of the institution)” 63. Perhaps this was A.V. Gorsky’s tactics: to conduct serious scientific research under the guise of student essays, since the teacher himself could well have been removed from work at that time, and for the academy such a loss would have been irreparable. At the same time, it could be an advance from the supervisor for the student’s future scientific career and, finally, simply financial assistance, since publications were rewarded. E. E. Golubinsky writes that for the publication of his master’s work he “was paid a very good salary per page” 64. I. Ostroumov’s classmate Pavel Suvorov, according to the testimony of S.K. Smirnov, wrote a master’s essay on the topic “On the calling of saints.” An article with that title was published in PribTSO ten years later, but in the list of publications in the journal before 1862 it was the only unnamed material. No information about the further fate of Pavel Suvorov could be found, which allows us to assume the help of A.V. Gorsky in this case, especially since P. Suvorov was his fellow countryman. The series of patristic materials in PribTSO was opened by the biography of St. Gregory the Theologian, which was highly appreciated by the Metropolitan of Moscow. It is unlikely that the essay, which sets the standard for subsequent similar articles, could have been entrusted to the novice teacher Matvey Salmin, to whose authorship it was later attributed, especially since earlier St. Filaret (Drozdov) did not allow his master's work to be published. The process of editing student texts is demonstrated by archival material in which Alexander Vasilyevich edits the work of Alexander Sokolov “The Life of St. Ephraim the Syrian” 65. At least half of the article, published in 1848, was rewritten by the mentor. Vasily Nechaev’s master’s thesis “St. Demetrius, Metropolitan of Rostov” was also attributed to the authorship of A.V. Gorsky. On this occasion, he wrote to Pogodin: “...under my name, no research on the works of St. Demetrius will be published, although I have been studying this subject” 66. Prot. Pyotr Postnikov notes that under the leadership of A.V. Gorsky, a biography of St. Tikhon Zadonsky 67. According to contemporaries, one of A.V. Gorsky’s favorite ancient teachers of the Church was Origen. The master's study of the best graduate of 1860, P. M. Khupotsky, was dedicated to him, prepared under the leadership of Alexander Vasilyevich and partially published in 1861 in PribTSO. Interest of A.V. Gorsky’s approach to the legacy of Origen is logical, since the legacy of the ancient teacher of the Church is characterized by a close connection between history and exegesis, which is found both in the church-historical concept of Alexander Vasilyevich and in the organization of scientific research at the MDA. The exegetical direction has been actively developing at the Moscow Academy since the early 40s. The history and interpretation of the books of the Holy Scriptures of the Old Testament are devoted to the master's works of the best graduates of the MTA of the 40s–50s: Ippolit Bogoslovsky-Platonov “Explanation of the prophecy of Isaiah about the chosen youth of Jehovah”, Hieromonk Theodore (Bukharev) “Authenticity of 40–66 chapters of the book of St. Prophet Isaiah", which was published after revision in 1850 with the title "On the second part of the book of St. the prophet Isaiah"; Ivan Pobedinsky-Platonov “On the prophetic ministry of Amos and the book of his prophecies”, Mikhail Shavrov “On the third book of Ezra, the experience of research on apocryphal books”, Alexander Lavrov-Platonov “Promises and prophecies about Jesus Christ in the Pentateuch of Moses”, Vasily Potapov “On the book of St. Prophet Daniel." Among them, S. Smirnov’s essay “Pre-depiction of our Lord Jesus Christ and His Church in the Old Testament”, published in 1850, stands out in its scale. It presents a comprehensive examination of the foreshadowing of New Testament Christology and ecclesiology in Old Testament history and ritual institutions 68 . In 1858 St. Filaret (Gumilevsky), who was faced with the joint actions of schismatics and Protestants during his stay at the Riga See, wrote to A.V. Gorsky: “For the Lord’s sake, print articles directly or indirectly directed against the pernicious spirit of the times. I have been threatened more than once that they are ready to carry out Luther’s revolution... If I am not mistaken, evil society is thinking of uniting with the schism and acting in concert with it. Unfortunately, many of the white clergy are joining the ranks of the enemies of the Church” 69. Almost immediately after this, the anonymous essay “On the Antichrist” was published in the MDA magazine, which was later attributed to the authorship of graduate Mikhail Saburov. The author refutes the views of the schismatics on the basis of philological criticism of the interpretation of the texts of the Holy Scriptures and historical information, demonstrates the continuity of opinions on this issue of the holy fathers 70 and, in addition, draws attention to the falsity of the main source of the schismatics, attributed to the authorship of St. Hippolytus of Rome. The topic of the essay is “On the mode of action of Orthodox Greco-Roman sovereigns in the 4th, 5th and 6th centuries. in favor of the Church against heretics and schismatics” “was sent from the Synod to the Metropolitan so that he ordered it to be given to the academy” 71 and the candidacy of graduate E. E. Golubinsky was proposed by A. V. Gorsky. His student’s master’s thesis collected and analyzed numerous evidence of the participation of secular authorities in overcoming church differences, providing grounds for the legitimacy of similar actions of the Russian emperor in relation to the modern Russian schism. E. E. Golubinsky mentions that Alexander Vasilyevich supervised his work and himself wrote about “the beneficence of measures against heretics and schismatics” 72. N.I. Subbotin in comments to the letters of A.V. Gorsky, Metropolitan. Sergius (Lyapidevsky) clarifies the situation with the master's work of the 1860 graduate I. A. Smirnov “On the Greek Church in Italy before its suppression by Latinism,” approved for publication: “The work written on the topic given by A. V. Gorsky and under his leadership was found not superfluous to be published in an academic publication, of course, subjected to a thorough revision and correction: that’s why it was sent rector of the academy [archim. Sergius (Lyapidevsky)] to A.V. Gorsky in St. Petersburg, where the slowness of the committee’s activities (on the transformation of religious schools) gave him free time to revise notebooks” 73. Within a week A.V. Gorsky writes to the rector of the MDA that “I have already reviewed about two notebooks of Smirnov’s dissertation on the Greek Church and corrected it as much as I could at my own expense, so that when I arrived in Moscow I can submit it notebook by note to the censor.” 74 On August 27, Archpriest Alexander reports that he has already fulfilled his promise. The article was published anonymously in 1860. in the XIX part of “PribTSO” 75, and in the index of articles of 1887 it is attributed to the authorship of I. A. Smirnov. Prot. Pyotr Postnikov quotes M.P. Pogodin, who in 1846 wrote that “we need a history of the Moscow Theological Academy, which Gorsky is in charge of” 76 . This study was published almost 20 years later for the anniversary of the Academy as an essay by S.K. Smirnov. It is characteristic that the author does not include the graduates’ master’s theses, including his own, in their scientific heritage, but presents them in the section on student essays, prefaced by the above remark about the help of A.V. Gorsky. For most of his students, master's essays remained the only serious scientific research. 3.4. Participation of A.V. Gorsky in the scientific works of colleagues. The basis for this part of the study is the statements of contemporaries about A.V. Gorsky’s selfless help to his colleagues. P. S. Kazansky in his memoirs states that “in all academic works of that time on church history, not only the indication of sources, but also the presentation itself largely belongs to A. V-ch” 77 . Another student of A.V. Gorsky, N.I. Subbotin, explained the relatively insignificant volume of the teacher’s scientific heritage by the fact that “most of his time was taken up by scientific work for others (author’s italics)” 78. “In this readiness to help anyone, especially those seriously engaged in scientific work, one must recognize not only a remarkable, highly moral trait of his character, but also the greatest merit for science” 79. Archpriest Pyotr Postnikov pays a lot of attention to this issue in his publication. The help of A.V. Gorsky to St. is well known. Filaret (Gumilevsky) in the preparation of his large-scale works “History of the Russian Church” and “Historical Research on the Fathers of the Church,” which is confirmed by numerous passages from their correspondence. Thus, in 1842, the Bishop of Riga in despair turned to A.V. Gorsky: “I don’t know how it happened, but I don’t have your historical notes about the Russian Church and the 4th century of Christianity. Whatever you want, but send it as soon as possible, especially notes about the Russian Church” 80. Two years later, he thanks his friend for his help: “You, of course, are sure how dear the help of your love, which is ready to share everything, is to me. I need your comments both in letters and in lectures” 81. About how archim. Eusebius (Orlinsky) taught a course in dogmatic theology; even the priest who listened to his lectures does not mention. S.K. Smirnov in his “History of the MDA”, but it was the rector of the MDA in 1862 who was assigned the authorship of articles from the section “Teaching of Faith” 1843–1846. Meanwhile, the main provisions and the methodology for their disclosure in these publications correlate with the lecture courses of A.V. Gorsky on church history. The article “On the Providence of God” substantiates the position that each person of the Trinity acts in a special way, which is also revealed in his notes. In the publication “On the Church,” the author places emphasis in each section on the soteriological aspect, which also correlates with A.V. Gorsky’s idea of ​​the history of the Church as the history of the salvation of the human race 82 . The extensive article “On the Divinity of the Christian Religion” examines the question of the permanent presence of the Church on earth in connection with the prophecies of the Old Testament and Jesus Christ, and the publication “On the Preparation of the Human Race to Receive the Savior” traces the gradual revelation of the idea of ​​the Messiah in the Old Testament and the importance of Old Testament prophecies throughout the history of the Church. These provisions are also characteristic of the church-historical concept of A.V. Gorsky. Later, Archbishop. Eusebius (Orlinsky) did not write anything like this; his favorite genre was conversations on moral topics. After his appointment as rector of SPbDA, he asked Gorsky: “My friend! You said “at least you would have given me everything, if only for me.” Hold back the word that slipped through, but was written on paper and in my soul. Give me your notes about the life of Jesus Christ just for me." 83 Alexander Vasilyevich sent him notes on both the Gospel history and the Old Testament. When in 1847 the question arose about awarding the degree of Doctor of Theology to Bishop. Eusebius (Orlinsky) and the inspector of St. Petersburg Academy of Civil Aviation, Archimandrite. Makariy (Bulgakov), rector of SPbDA, presented his “Conversations on the Sacraments” for consideration by the commission. Unlike his younger colleague, he was not awarded an academic degree. In 1847, Archbishop. Filaret (Gumilevsky) warned Alexander Vasilievich: “... they express great concern about the state of the Academy: they say: they were weak with Eusebius, and even worse with Alexy... I ask the Lord, work and make up for the shortcomings of the weak as much as you can” 84. Judging by the correspondence of the new rector of the MDA with Metropolitan Philaret of Moscow, the preparation of a series of dogmatic works “The Old Testament doctrine of the Trinity”, “On the face of our Lord and Savior Jesus Christ”, “On the Most Blessed Virgin - Mother of our Lord Jesus Christ”, “On the sacrament of the Cross of Christ”, “On the Guardian Angels. General Relations of Angels to Man" took place under the direct leadership of the Metropolitan of Moscow. In particular, St. Filaret (Drozdov) draws the attention of the rector of the MDA to the fact that recently “the words “Orthodoxy” and “tradition” began to merge into one sound and began to theologize according to tradition, sometimes leaving the Holy Scripture behind, and some even derogated the Scripture” 85. Apparently, the publications of Archimandrite. Alexy (Rzhanitsyn) were prepared, among other things, as an alternative to “Orthodox Dogmatic Theology” by Archimandrite. Makaria (Bulgakov), chapters from which began to be published in KhCh. The methodology of all articles in the “Teaching of Faith” section in “PribTSO” corresponds to the position of the Metropolitan of Moscow regarding the sources of dogmatic theology: first, quotations from the Holy Scriptures are commented on, indicating the representative connection between the Old and New Testaments, and then, in chronological order, the opinions of the holy fathers. Archbishop Alexy (Rzhanitsyn) is the only one whom S.K. Smirnov mentions in the section on the organization of teaching dogmatic theology in the “History of the MDA” between archbishops. Philaret (Chernigovsky) and prot. A. V. Gorsky. However, P. S. Kazansky expresses doubt that Archbishop. Alexy (Rzhanitsyn) wrote these materials himself: “I don’t know how to explain the appearance of his rather sensible articles on dogmatic theology in our magazine. I do not consider him capable of both laziness and strength for this work. This is someone else's work." 86 Apart from A.V. Gorsky, who studied the history of the doctrine in detail, there was no one to help in the preparation of these materials. P. S. Kazansky’s reviews of the following rectors of the academy are also extremely critical: “Evgeny [Sakharov], though an intelligent man, was lazy and a bachelor, but having served as rector in two seminaries, he was even more unaccustomed to composing lectures. He often occupied classes with reading the theology of Macarius, and even more often he omitted them, or went for a short time” 87. According to the testimony of E.E. Golubinsky, during the period of his rector he “was not involved in science at all and gave us lectures on messianic prophecies, written God knows when” 88. Indeed, during the period of rectorship, Archimandrite. Evgeniy has not written a single scientific article. According to P.S. Kazansky nor the archbishop. Sergius [Lyapidevsky], nor Met. Savva (Tikhomirov) did not independently prepare a single lecture on dogmatic theology. However, the authorship of the first of them includes a serious dogmatic study “On the procession of the Holy Spirit” (response to the prince-writer), published in the issue of PribTSO, almost entirely devoted to polemics with Prince I. S. Gagarin, who converted to Catholicism. In view of the absence of other scientific publications in the legacy of the rector of the MDA, it is unlikely that this would have happened without the participation of A.V. Gorsky. Thus, the state of teaching dogmatic theology at MDA after St. Filaret (Gumilevsky), was really in decline. The appeal of the Archbishop of Riga to A.V. Gorsky with a request for assistance from the rectors indicates that even during the period of Alexander Vasilyevich’s service at the department of church history, it was thanks to him that the scientific prestige of the MDA in the field of dogmatic theology was maintained on the pages of PribTSO. The analysis made it possible to expand the scope of the scientific heritage of A.V. Gorsky of the period under review and draw a conclusion about his key role in the organization of scientific research at the MDA. The publications of the MDA of this period reflect all aspects of church life: the history of teaching, the relationship between church and state, martyrdom, church archeology (liturgics). In direct connection with this, the academy developed an exegetical direction, in which the main attention was paid to the study of the messianic prophecies of the Old Testament. The MDA publication promptly responded to pressing contemporary problems. Assumption about the participation of A.V. Gorsky in the preparation of publications from the doctrine section can be strengthened by comparing articles from the 40s and 50s. with relevant sections from his archived lectures on dogmatic theology It is hardly possible to restore the degree of participation of A.V. Gorsky in specific scientific research. It seems important that his authority increases the value of the published master's works of the MDA of this period. Gorsky A. V. August 16, 1840 Diary [August 16, 1840–January 27, 1860] / Ed. with notes prot. S.K. Smirnova // PribTSO. 1884. Part 34. Book. 4. pp. 303–304. Gorsky A. V. [3] Letter dated September 4, 1856 / Letters from A.V. Gorsky to Archbishop. Eusebius (Orlinsky) // CHOLDP. 1884. K. 2. Part 3. P. 5–6. Eusebius (Orlinsky), archbishop. [5] Letter dated May 12, 1847 / Letters from Archbishop. Eusebius (Orlinsky) to A.V. Gorsky. PribTSO. 1886. Part 37. pp. 716–719. Eusebius (Orlinsky), archbishop. [61] Letter November 28, 1850 / Letters to Archbishop. Eusebius (Orlinsky) to A.V. Gorsky // PribTSO. 1886. Part 37. pp. 853–855. Plato (Thebean), hierodeacon. A look at the history of the Russian Church. Moscow: Synod. type. 1834. Philaret of Moscow, St. [562] Letter from Metropolitan Philaret to the Chief Prosecutor of the Holy Synod, Count A.P. Tolstoy, presenting candidates for the position of rector of the Moscow Theological Academy [1860, December 15] // Collection of opinions and reviews of Philaret, Metropolitan of Moscow and Kolomna on educational and state issues, published under the editorship of the Right Reverend Savva, Archbishop of Tver and Kashinsky. T. 1–5. SPb.: Synod. type. 1885–1888. Philaret of Moscow, St. [56] Letter November 11, 1849. / Letters from Moscow Metropolitan Philaret to the late Archbishop of Tver Alexy. 1843–1867. Moscow, type. E. Lissver and Y. Roman. 1883. pp. 54–55. Philaret of Chernigov, St. [36] Letter dated August 28, 1842 // Letters from Philaret, Archbishop of Chernigov to A.V. Gorsky. Moscow: in type. M. G. Volchanin. 1885. pp. 89–93. Philaret of Chernigov, St. [52] Letter dated April 6, 1844 // Letters from Philaret, Archbishop of Chernigov to A.V. Gorsky. Moscow: in type. M. G. Volchanin. 1885. pp. 147–149. Philaret of Chernigov, St. [83] Letter dated 16 Oct. 1847 / Letters from Philaret, Archbishop of Chernigov to A.V. Gorsky. Moscow: in type. M. G. Volchanin. 1885. pp. 212–216. Philaret of Chernigov, St. [98] Letter dated December 25, 1849 / Letters to A.V. Gorsky. Moscow, Moscow: in type. M. G. Volchanin. 1885. pp. 244–247. Philaret of Chernigov, St. [102] Letter dated January 9, 1851. / Letters from Filaret, Archbishop of Chernigov to A.V. Gorsky. Moscow: in type. M. G. Volchanin. 1885. pp. 251–254. Philaret of Chernigov, St. [134] Letter dated 28 Oct. 1858 / Letters from Philaret, Archbishop of Chernigov to A.V. Gorsky. Moscow: in type. M. G. Volchanin. 1885. pp. 300–302. Khomyakov A. S. Letter to A. V. Gorsky. February 11, 1859 // OR RSL F. 78. K. 33. units. hr. 28. L. 1–9. Barsukov N. P. Life and works of M. P. Pogodin: in 22 volumes. St. Petersburg: A. D. and P. D. Pogodin. 1888–1902. Vorobyov M. N. A.V. Gorsky and K.I. Nevostruev (on the question of the history and nature of co-authorship) // Theological collection of PSTGU. 1997 Issue. 1. pp. 268 – 297. Golubinsky E. E. Memoirs of E. E. Golubinsky. Kostroma: [b. i.], 1926. Gennady (Gogolev), bishop. A giant of learning: the life and works of Rev. A. V. Gorsky (1812–1875). Moscow, Compound of the Krutitsky Monastery. 2004. Evseev I. E. Alexander Vasilievich Gorsky. To the minutes of the 48th meeting on December 1, 1900 // Antiquities. Proceedings of the Slavic Commission of the Imperial Archaeological Society. Moscow, 1902. pp. 58–65. Kazansky P. S. Memories of A. V. Gorsky / Prot. A.V. Gorsky in the memoirs of him by the Moscow Theological Academy on the 25th anniversary of his death. With the attachment of unpublished papers from the archive of A.V. Gorsky. Sergiev Posad: Own. typ., 1900. pp. 178–194. Karelina L.A. Saint Philaret (Drozdov) and Archpriest Alexander Vasilyevich Gorsky - teacher and student // Filaret’s almanac. 2022. No. 18. pp. 174–195. Karelina L. A. Historical review of the published works of Rev. A. V. Gorsky, dedicated to the study of schism, in the context of his academic activities // Theological works. Vol. 51. pp. 186–204. Karelina L.A. Refutation of the schismatics’ idea about the coming kingdom of the Antichrist in the materials of Archpriest. A. V. Gorsky in the context of the Orthodox Church’s opposition to the doctrine of schism from the mid-18th to the mid-19th centuries. // Theological works. 2024. Issue. 51. pp. 165–185. Karelina L. A. Archpriest Alexander Gorsky and biblical exegesis at the Moscow Theological Academy // Filaretovsky almanac. 2024. No. 14. pp. 134–138. Karelina L. A. Methodology for revealing the doctrine of the Church in the lecture courses of Alexander Vasilyevich Gorsky and scientific publications of the Moscow Theological Academy of the 40s–70s. XIX century // BV. 2024. No. 4 (55). pp. 139–164. Karelina L. A. Unknown publications of Archpriest Alexander Vasilyevich Gorsky in the magazines “Christian Reading” and “Readings in the Society of Lovers of Spiritual Enlightenment” // Bulletin of the Historical Society of St. Petersburg Theological Academy. 2025. No. 2 (22) pp. 3–8. Muretov D. M. From the memoirs of a student of the Moscow Theological Academy of the XXXII year (1873–1877) // BV. 1915. T. 3. No. 10–12. pp. 799–784. Popov S.G. Rector of the Moscow Theological Academy, Archpriest Alexander Vasilyevich Gorsky. Sergiev Posad: type 2. A. I. Snegireva. 1897. Postnikov P. prot. Essays on the life and work of Alexander Vasilyevich Gorsky / At Trinity at the Academy. 1814–1914." Moscow: ed. Former Pupils of Moscow. spiritual academician 1914. Smirnov S.K. Alexander Vasilievich Gorsky // Orthodox Review. Moscow, 1876. No. 10. P. 461–491. Smirnov S.K. History of the Moscow Theological Academy (1814–1870). Moscow: Univ. type. (M. Katkov). 1879. Subbotin N.I. From the writings of Archpriest A.V. Gorsky // Brotherly Word. Moscow, 1892. T. 1. pp. 186–213, 263–275. Subbotin N.I.A. V. Gorsky // Russian Review. 1896. No. 37. No. 1. pp. 259–268. Subbotin N.I. Letters from A.V. Gorsky to Metropolitan. Sergius // Russian Bulletin. 1899. No. 11. P. 199–218, No. 12. P. 499–512. [2] Letter to T.I. Filippov [no date, but according to the content it should be dated to 1858]: / N.I. Subbotin. A.V. Gorsky. Applications // Russian Review. 1896. T. 37. pp. 270–274. [6] Letter to I.M. Snegirev: Comments on Snegirev’s article on icon painting [no date, response to a letter dated February 26, 1849] / N.I. Subbotin // A.V. Gorsky. Applications // Russian Review. 1896. T. 37. pp. 282–287. Gorsky A.V. About Boris and Gleb // OR RSL. F. 78. K. 12 units. hr. 9. 10 L. Gorsky A.V. Life of Ephraim the Syrian K. 12. Unit. hr. 1. 15 L. Life of St. Ephraim the Syrian / F. 78. K. 12. Unit. hr. 16. 60 L. Gorsky A.V., prot. [161] Letters to K.I. Nevostruev, 1856 // OR RSL. F. 78. K. 22. Unit. hr. 13. L. 6–7. Gorsky A.V. News about Abraham Palitsyn // Moskvitian. 1841. Part 5. No. 9. P. 218–235. Gorsky A.V. Historical description of the Holy Trinity Sergius Lavra. Moscow: at the Univ. typ., 1842. Objections to comments about the siege of the Trinity-Sergius Lavra // Moskvityanin. 1842. Part 12. 406–444. Gorsky A.V. About Sts. Cyril and Methodius // Moskvitian. 1843. Part 3. No. 6. P. 405–434. About Christian virgins before monasticism // PribTSO. 1843. Part 1. pp. 276–291. Gorsky A.V. About the Russian campaign against Surozh // Notes of the Odessa History Society. 1844. T. 1. pp. 191–196. Gorsky A.V. The external state of the Eastern Church in the 9th-13th centuries // Kh. 1848. Part 1. pp. 78–97, 150–175, 241–261. Gorsky A.V. Brief history of the Council of Constantinople III Ecumenical VI // 1848. Part 2. pp. 11–33. Gorsky A.V. Brief history of the Council of Nicaea II, Ecumenical VII // 1848. Part 2. pp. 394–437. Gorsky A.V. Persecution of the Church from Julian the Apostate // Christian Reading. 1848. Part 2. pp. 113–114. Gorsky A.V. The Life of St. Gregory the Dvoeslov, Pope of Rome // Christian Reading. 1849. Part 2. pp. 40–85, 85–125. Gorsky A.V. About the Russian Metropolis in the end. 9th century // PribTSO. 1850. Part 9. pp. 132–146. Gorsky A.V. Devotees of faith in the East after the fall of the Greek Empire // PribTSO. 1852. Part 11. pp. 466–487, 642–654; 1853. Part 12. pp. 175–184. Gorsky A.V. Did the Lord Jesus Christ celebrate the Jewish Passover at His last supper with His disciples // PribTSO. 1853. Part 12. pp. 446–491. Gorsky A.V., Nevostruev K.I. Description: about the ancient canons of St. Cyril and Methodius // PribTSO. 1856. Part 15. pp. 33–48. Gorsky A.V. On the calling of saints // PribTSO. 1856. Part 15. P. Gorsky A.V. A word on the memory of the deliverance of the Trinity Lavra from the siege // PribTSO. 1860. Part 19. pp. 586–574. Gorsky A.V. Letter from Mary of Samosat to his son Serapion // PribTSO. 1861. Part 20. pp. 613–628; Gorsky A.V. On the rank of bishop in relation to monasticism in the Eastern Church // PribTSO. 1862. Part 21. pp. 321–375. Gorsky A.V. On the issue of our clergy: Ist. essays // CHOLDP. 1877. Book. 2. Dept. 1. pp. 196–202. Gorsky A.V. About the sacred ceremony of the wedding and anointing of kings to the kingdom // PribTSO. 1882. Part 29. pp. 117–151. Eusebius (Orlinsky), archbishop. [33] Letter May 26, 1848 / Letters to Archbishop. Eusebius (Orlinsky) to A.V. Gorsky // PribTSO. 1886. Part 37. pp. 788–791. Golubinsky E. E. Memoirs of E. E. Golubinsky. Kostroma: [b. i.], 1926. P. 40. For more details see Karelina L.A. 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