The life and works of SPbDA professor Alexander Pavlovich Lopukhin

Contents The noble family of the Lopukhins Years of study at SPbDA Missionary trip to America Scientific activity at SPbDA A.P. Lopukhin as a biblical scholar The project for publishing the “Explanatory Bible” by A.P. Lopukhin as a church researcher and educator “Orthodox Theological Encyclopedia” Translation activities of A.P. Lopukhina A.P. Lopukhin and the problem of reunification of Churches Heritage A.P. Lopukhina National history always serves as a solid support and unshakable ground for national consciousness and self-knowledge. By the grace of God, it contains good universal ideals, bright, highly moral heroes and creators, through whose labors the great Orthodox Russia was built A special place in the series of these workers, wise, great and noble people is occupied by the noble family of Lopukhins. The fates of its representatives were different, however, they all served the Church and the Fatherland with faith and truth. Last quarter of the 19th century. for Russian theological science is truly a “golden time”. One can list dozens of world-famous theologians who worked during this period. Among them is Professor Alexander Pavlovich Lopukhin. Priest Pavel Florensky, in his letters from the camps (1933–1937), repeatedly emphasized that clan and family are the bearers of eternity, the main unit of human society. Each unique, already formed personality is connected by thousands of threads with its family, and through it - with eternity, for “the past has not passed away.” In turn, in the family the clan finds a balance of formed personalities, unmerged and inseparable. Chaos can only be resisted by affirming the personality, absorbing the experience of its kind, listening to it... “Don’t forget your kind, your past, study your grandfathers and great-grandfathers, work to consolidate their memory.” 1 We will touch upon the history of only one family, which from the first days became the builder and protector of the great Russian Empire. According to the official pedigree, the ancestor of the Lopukhins was the son of the same Kasozh prince Rededi, who was stabbed to death in 1022 by Prince Mstislav, brother of Yaroslav the Wise. According to the terms of the duel, Mstislav Tmutarakansky “baptized Rededi’s son in the Orthodox rite and married him to his daughter. ... From them came the offspring, whose representatives laid the foundation for many Russian noble families, including the Lopukhins.” In the male line, among the Lopukhins there were Novgorod boyars, Moscow nobles, Streltsy colonels, officers of the Life Guards of the Preobrazhensky Regiment, an admiral, a governor, his Serene Highness, a theologian... 2 They fought bravely, were honest officials, judges, wrote books, built monasteries and churches. Many of them, without making it onto the pages of textbooks, also did something significant. Fyodor Avraamovich Lopukhin at the end of the 17th century. built the Church of the Archangel Michael in the Spaso-Andronikov Monastery... Chief General Vasily Lopukhin died heroically at Gross-Jägersdorf... The director of the Police Department was Alexey Alexandrovich Lopukhin. Captain Mikhail Sergeevich Lopukhin took part in a failed attempt to free Emperor Nicholas II from Bolshevik captivity... The real life of the Russian state for a thousand years is unfolding before us. At the turn of the 18th-19th centuries - the rise of the Lopukhin family. It is interesting that the most prominent representatives of the Lopukhins of this period are not military men, but civil dignitaries, who, however, paid tribute to guards service in their youth. The Lopukhins owned vast estates not only on the recently granted lands, but also took care of the ancient Lopukhin estates, for example, near Kaluga and near Tula. An example of a large and rich estate is Yasenevo near Moscow, which is now part of the city. The Lopukhins owned the village from 1690, when Tsar Peter Alekseevich gave it to his father-in-law, until 1790, when it was sold. Yasenev’s heyday was the 30s and 40s of the 18th century, when the estate was owned by the son of Tsaritsyn’s brother, Fyodor Avraamovich Lopukhin, who was tortured on the wheel. He erected a wonderful church in Yasenevo in the name of the supreme apostles Peter and Paul, a beautiful manor house with services and many decorative structures. Some of the buildings have survived to this day. The end of the 18th – beginning of the 19th centuries was a time of numerous and varied contributions of the Lopukhins to Russian culture. This was not limited only to architectural monuments, some of which, by the way, were built according to their own sketches, sketches and even drawings of the owners, or beautiful portraits of representatives of the family, which have become classics, made by great masters. In the first half of the 19th century. The name of the Lopukhins turned out to be associated with Russian literature. Let us take the example of Abraham Vasilyevich Lopukhin, who in his youth served in the guard, then became a state official, an active state councilor and at the same time a popular poet and translator. There is evidence that Abraham Vasilyevich was highly valued by such masters as V. A. Zhukovsky and N. M. Karamzin. A.V. Lopukhin was published in the most popular magazines of that time - “Reading for Taste, Thoughts and Feelings”, in “Pleasant and Useful Spending of Time”, in “Friend of Enlightenment”, “Hippocrene”, etc. He confidently and easily translated from French, German, English and ancient Greek. In 1796, when Karamzin prepared for publication a two-volume book of selected poems by the best poets of that time, in the first volume he included two poems by A.V. Lopukhin 3 . There were also numerous military men of this family who participated in all, without exception, the wars that Russia waged in the nineteenth century. Let us recall that only on the Borodino field in 1812 four Lopukhins fought to the death. All of them were awarded, two died. In all of Russia's wars with Napoleon, from Austerlitz to Paris, His Serene Highness Prince Pavel Petrovich Lopukhin took part, who earned many of the most honorable awards and rose in ranks from cornet to colonel. Later, already as a general, he participated with his division in the Polish campaign. The Lopukhins served in the army both during the Crimean War and during the Turkish campaign of the 1870s. The Lopukhins also fought in the Russo-Japanese War, and one of them, a guardsman, even specifically asked for a transfer to the army for this purpose, since the guards regiments did not participate in the battles in the east. In the middle and second half of the nineteenth century, jurisprudence became an increasingly common profession among the Lopukhins. During this period, according to the pedigree list, one can trace several family chains of hereditary lawyers in the Lopukhin clan. Thus, Alexey Aleksandrovich Lopukhin, having successfully served in the administrative and legal fields, ended his career with the rank of general and full-time state councilor. His sons Alexander Alekseevich and Sergei Alekseevich also became lawyers. Alexander Pavlovich Lopukhin acted unconventionally for the Lopukhin family - he followed the spiritual line. Alexander Pavlovich Lopukhin was born in the village. Mityakino, Kamyshinsky district, Saratov province 4 October 1, 1852. Many biographical articles dedicated to the biblical scholar indicate that he was born into the family of a priest - but this is questioned by researchers of the Lopukhin family as a whole, since back on September 21, 1862, Pavel Ivanovich had the rank of collegiate assessor, which is indicated only during secular service. It is likely that he subsequently accepted holy orders under the influence of his son. 5 Alexander Pavlovich received his initial education at the Saratov Theological School, and his secondary education at the Saratov Theological Seminary. In 1874 A.P. Lopukhin was accepted into government support 6 at the St. Petersburg Theological Academy, with which he forever connected his life. After admission A.P. Lopukhin chooses the church history department as his major. 7 The teachers here were such famous theologians and historians as Theodore Gerasimovich of Olives (biblical history), Ivan Vasilyevich Cheltsov (history of the ancient Church), Ivan Egorovich Troitsky (new church history), Priest Pavel Fedorovich Nikolaevsky (history of the Russian Church), Ivan Fedorovich Nilsky (history and exposure of the Russian schism), Alexander Ivanovich Predtechensky (ancient civil history), Pavel Ivanovich Lyupersolsky (new civil history), Mikhail Osipovich Koyalovich (Russian civil history), as well as Dmitry Abramovich Khvolson, Nikolai Ivanovich Barsov and Timofey Vasilyevich Barsov. Students of the XXXV course, in which A.P. studied. Lopukhin, included such later famous figures as Archpriest Alexey Petrovich Maltsev and Mikhail Vasilyevich Cheltsov. During his studies, the future academy professor diligently studied ancient and modern languages, spending entire evenings reading books. In particular, Alexander Pavlovich’s special study of the main theology 8 and the Latin language had a beneficial effect on his future activities 9 . The attitude of the future theologian towards his fellow students is noteworthy. In 1876, he submitted a petition addressed to the rector of the academy: “Having the opportunity to support myself at my own expense and knowing that among my comrades there are people in need of means of support, I humbly ask for the assistance of Your Eminence in dismissing me from the government scholarship.” On February 11, 1876, at a meeting of the Academy Council, this request was granted, and the vacancy was given to student Alexander Petrovich Flerov. 10 During his student years, Alexander Pavlovich collaborated in the academic theological journals “Christian Reading” and “Church Bulletin”, where he was engaged in proofreading work, and also published a number of scientific, journalistic and literary critical articles on various issues (some of which claimed scientific independence and novelty) 11 . Thus, A.P. Lopukhin had the opportunity while still a student to test his capabilities by publishing articles in academic publications. The founder and editor of the Church Bulletin, Professor A.I. Predtechensky, very soon appreciated the talented student A.P. Lopukhin and often noted that only he would subsequently be able to replace him as editor, and he was not mistaken in this. The work in the hands of the young student was in full swing, the spirit was uncontrollably yearning for space, and his remarkable abilities unfolded wider and wider. The first scientific hobby of student A.P. Lopukhin became the Pentateuch of Moses and the prophetic books of the Old Testament. The first study, “The Old Testament Prophets,” was published in 1876. 12 Already at that time, his extraordinary qualities as a thoughtful future scientist were revealed. It is natural that A.P. Lopukhin wrote his Ph.D. thesis in the same area. The work “On the Civil Laws of Moses” was awarded a cash prize; 13 some of its chapters were published in 1878–1881. in Christian Reading. 14 This work was highly appreciated by the main reviewer F.G. Eleonsky: “...Being familiar with the most important research on the subject of the dissertation, the author did not get lost among various opinions and in some cases was even original. In literary terms, the work is distinguished by its correctness and, in part, by some artificiality of the language and, at the same time, by the liveliness of its presentation.”15 This was the first work in Russian theological literature devoted to this topic. The book was the result of a long and in-depth study of the Pentateuch 16 and was a revelation for the enlightened reader. Subsequently, in 1882, the revised and expanded candidate's work was published in full. 17 The main theme of the work is the system of organization of the Mosaic state, that “special beginning that lies at its basis (and the people of Israel began their national existence, transformed from a nomadic tribe into a state people under the leadership and influence of Moses; therefore, the beginnings of its statehood can well be called Mosaic, just like the state itself - Mosaic), - the author pointed out. “Here this principle is the most general, sublime principle that is possible for human society - namely, the supreme supremacy of Jehovah, reconciling the extremes of domination and subordination... Just as everyone participated in an agreement with God at the founding of the state, so everyone should enjoy equal rights in the state they founded” 18. Upon completion of the academic course in 1878, A.P. Lopukhin was awarded the degree of Candidate of Theology by the Council of the Academy, and on June 2 he was confirmed in it by Metropolitan Isidore (Nikolsky). Alexander Pavlovich graduated from the St. Petersburg Theological Academy as a master's student, that is, “with the right to receive a master's degree without new oral tests” 19. Missionary trip to America Having completed his education, he faced a difficult choice. Alexander Pavlovich could be ordained and serve as a priest; he really wanted to bring the word of God to people. But missionary activity was no less attractive. At that time, in the late 70s. XIX century, everyone remembered the recent glorious deeds of outstanding missionaries: Bishop of Orenburg and Ural Nicholas (Adoratsky), who for many years headed the Orthodox mission in China; the founder of the Orthodox mission in Japan, Archbishop Nicholas (Kasatkin), later canonized by the Russian Church. In 1879, Metropolitan Innokenty (Veniaminov) of Moscow died, who, as Bishop of Kamchatka, brought the light of Christ to the distant Aleutian Islands, for which he was also later glorified as a saint. But there was another path that attracted the young theologian - biblical studies, which by that time had received a lot of new materials from secular science 20 . After graduating from the academy, Alexander Pavlovich did not immediately receive an appointment due to the lack of available vacancies, 21 but he decided to combine, at least temporarily, the second and third paths. In June 1879, “by order of the highest authorities, upon dismissal from compulsory service in the ecclesiastical educational department, as a result of his expressed desire,” Alexander Pavlovich, a brilliant language expert, was appointed on June 7, 1879 to the position of psalm-reader in the Russian Orthodox missionary church in New York. 22 The journey to his place of duty and subsequent life in America enriched A.P. Lopukhin with a lot of new impressions. Almost immediately upon arrival, he writes travel notes filled with lively observations of the life of America, little known to Russians. Subsequently, the theologian published articles on various issues of local church and social life in such magazines as “Church Bulletin”, “Orthodox Review”, “Wanderer”, “Bereg”, etc. At the same time, he participated in the publication of the magazine “The Oriental Church Magazine” (“Magazine of the Eastern Orthodox Church”), published in 1878–1880. at the Russian Church in New York. The magazine introduced Americans to the church life of Russia, unknown to them, to religious aspirations, to the soul of the Russian people 23 . Later, having returned to Russia, in 1882, A.P. Lopukhin published a series of books devoted to topics that the theologian observed at the place of his ministry. These are publications such as “Life overseas: Essays on religious, socio-economic and political life in the United States of America”, “Religion in America”, etc. Scientific activities in SPbDA The material collected in the New World allowed A.P. Lopukhin to write a remarkable master's thesis, “Roman Catholicism in America: a study on the current state and reasons for the rapid growth of the Roman Catholic Church in the USA,” which he successfully defended at a public meeting of the Academic Council, returning from America to St. Petersburg in 1881. On October 4 of this year, Metropolitan Isidore (Nikolsky) of St. Petersburg approved A.P. Lopukhin for the title of Master of Theology. 24 Professor A. Bronzov recalled: “The speech before the defense of the dissertation, 25 picturesque and artistic, and the defense itself ... charmed us, the students. We clearly saw that before us was not a scholastic, worrying about questions that no one needed, ... but a living person, completely alive, without a trace, moreover, presenting the highest questions in clear, elegant words. ... And for a long time after the end of his defense, the young master was the subject of the liveliest discussions among students. ... Already too much and the most pleasant freshness wafted over us” 26. After defending his dissertation, the master went back overseas reluctantly. The Academy, for its part, worked hard for the return of the talented scientist. As soon as Alexander Pavlovich’s three-year term of service at the Russian Orthodox Church in New York ended, the young scientist returned to Russia, to his native academy. On October 29, 1882, the Academy Council “admitted him to correct” the position of secretary of the Council and the board of the theological school. 27 In this position, the activities of A.P. Lopukhina was quite noticeable, and he diligently fulfilled his duties, and, during the absence of the rector, his duties. 28 But a year later, at his own request, 29 he took the chair of comparative theology upon the retirement of Professor I. T. Osinin, and took it with success, as a person familiar with foreign religious and church life. October 31, 1883 A.P. Lopukhin was elected by ten votes to two to the position of associate professor of the academy in the specified department; 30 On November 2 of the same year, he was confirmed in this position. 31 But he soon leaves her: on April 20, 1884, a new academic charter was approved, according to which the department of comparative theology in theological academies was abolished. 32 On August 22, 1884, Alexander Pavlovich was elected to the position of associate professor of the department of ancient civil history, 33 in which he remained for the rest of the time until his death, and in the 1903–1904 academic year, according to the resolution of Metropolitan Anthony (Vadkovsky) of St. Petersburg, Alexander Pavlovich’s responsibility also included teaching a new general civil history (due to the resignation of the professor N.A. Skabalanovich and the subsequent merger of two departments of history - ancient and modern - into one). On January 19, 1890, by decree of the Holy Synod, Alexander Pavlovich was confirmed with the rank of extraordinary professor. 34 Throughout his teaching and scientific life, A.P. Lopukhin was awarded a number of awards, including the Order of St. Vladimir IV degree and the Order of St. Stanislav III degree. 35 He was also awarded the prize of His Eminence Metropolitan Macarius. 36 As a professor, A.P. Lopukhin continued his scientific work. The main directions of his scientific activity were: 1. Biblical studies. 2. Popularization of Western European theological science is the path indicated by Protopresbyter I. L. Yanyshev. 3. Church journalism. 4. Three years of life in America, combined with a rare breadth of theological horizons, made him a supporter of the rapprochement of various faiths. A.P. Lopukhin actively participated in various interfaith dialogues and theological interviews: a) with the Roman Catholic Church; b) with the Anglican Church; c) with Syro-Persian Christians. With his literary activity, to which Lopukhin devoted himself with selfless love, A.P. Lopukhin gained wide popularity among lovers of Russian spiritual literature and brought undoubted benefit to Russian spiritual enlightenment. 37 As a practical person, Alexander Pavlovich realized better than others that in order to improve his numerous publications it was necessary to have his own printing house. He acquired it, thanks to which his publications received an excellent appearance and appeared to the reader in a timely and accurate manner. No one suspected the possibility of his imminent death. The professor died peacefully at 7 o'clock in the morning on August 22, 1904 at his dacha in the village of Tyriseva, near the town of Terijoki 38. The death of A.P. Lopukhin caused grief among everyone who knew him. A mourning meeting was held at the St. Petersburg Theological Academy, at which many good words were said about Lopukhin, and his students and followers declared their firm intention to complete the large scientific publications he had begun: it was after his death that it became clear that A.P. Lopukhin created an entire scientific school that adhered to certain views on biblical history and biblical studies in general. The funeral service for the late professor on August 24 was led by the rector of the St. Petersburg Theological Academy, Bishop Sergius (Stragorodsky) of Yamburg, co-served by the inspector Archimandrite Feofan (Bistrov). A.P. was buried Lopukhin was at the Nikolskoye cemetery of the Alexander Nevsky Lavra. The scientist, according to the recollections of his friends, had “a naturally lively, sociable character, keen powers of observation, a quickly synthesizing mind and a kind, sympathetic heart” 39 . We must pay tribute to the energy and efficiency of A.P. Lopukhin. A contemporary of the scientist noted that if the latter had a chance to occupy high administrative positions, “he would probably have been the author of many projects and plans on various issues in his field” 40 . His professorial position in a sense limited his creative inclinations, “allowing him to express them only in the field of literary work. But in this field he showed productivity that is rare not only in Russian, but even in foreign literature. About him, as about Origen, one can rightly repeat the words of Blessed Jerome, that in his life he could write as much as another cannot read in his life” 41. Scientific heritage of A.P. Lopukhin has dozens of volumes. The theologian himself, not without irony, once said that it would be good to collect all the works of the professors of the St. Petersburg Theological Academy in a separate cabinet, joking that his own works would become the main obstacle, since they would already occupy a separate cabinet, very respectable in size. If it were possible to publish all his works, published in academic journals, it would be a multi-volume collection of works. There was not a single more or less major event in the contemporary church life of Russia and the world to which A.P. Lopukhin would not respond 42 . A.P. Lopukhin as a biblical scholar The energetic nature of the professor knew no rest or peace. Alexander Pavlovich was the author of numerous serious educational and literary works. But he entered the history of Russian church scholarship primarily as a remarkable biblical scholar. The true significance of Alexander Pavlovich as an Orthodox Russian biblical scholar and as an example to follow for modern young theologians is this: with all his enormous erudition and awareness of the achievements of Western theological thought, he not only did not accept Western developments without proper reflection in relation to the church tradition, but on the contrary, through a careful and thoughtful analysis, cutting off dubious hypotheses and ideas, he showed the Russian reader how well genuine scientific facts fit into the system Orthodox biblical theology and, in turn, how much richer this system becomes when comprehended with the help of these facts. A sober scientific mind and deep faith allowed Alexander Pavlovich not only to separate the grains of true scientific information from the chaff of hypotheses and conjectures enveloping them, but also to demonstrate how doubtful and tendentious critical Western theories look in the light of strict science. 43 One of the most important works in the field of biblical studies was the book “Biblical History in the Light of Recent Research and Discoveries,” published in 1889–1890 and republished (incompletely, in 5 volumes, as a free supplement to the Wanderer magazine) in 1913. In the preface to it, A.P. Lopukhin wrote that “as a result of those truly wonderful discoveries that are being made in our century on the forgotten ashes of the former historical life of the ancient peoples of the East, biblical history has become extremely enriched in its scientific resources. Our literature in this regard is far behind Western European literature, and while we continue to use only, so to speak, crumbs from the rich table of biblical-historical scholarship, in the West there have long been entire courses representing a summary of all the most important discoveries, and many monographs on various biblical issues, developed in the bright light of all the latest research and discoveries. The absence of such integral works in our country constitutes an important gap in the theological literature, and the feasible filling of this gap was what was in mind when compiling this book” 44 . In addition to the biblical narrative itself, the book included legends of the Jewish and pagan world about primitive times, rabbinic tales, archaeological and geographical data, the most outstanding discoveries in Egypt, Palestine, Assyro-Babylonia, which gave the key to reading hieroglyphs and wedge-shaped inscriptions. The book was intended not for a narrow circle of scientific specialists, but for educated readers in general. Widely using various sources of modern Western European literature on this subject, in particular Lenormand’s “History of the Ancient East”, Cassel’s illustrated Bible (published in London), the works of Vigouroux, Geikie, Milman, Hertz and others, A.P. Lopukhin subjected them to careful processing to present a coherent course of Biblical history. The enlightened public of that time was excited by the latest archaeological finds and the discoveries of archaeographers who read ancient texts that seemed to be an eternal mystery. Many of them directly related to biblical history. All this happened during the period of the rise of the skeptical school, when the Bible was declared almost a collection of myths. Under such conditions, scientific discoveries could not be ignored by either biblical scholars or the enlightened public 45 . It would be naive to try to strengthen faith in the sanctity of the Bible with archaeological finds. Faith is not the fruit of reason, and if it does not exist, then you need to ask not for help from science, but for mercy and admonition from the Lord. But in the second half of the 19th century. archaeological discoveries made such a strong impression on people that, according to many theologians, it would be wrong to miss the chance to confirm the words of the Holy Scriptures with scientific research. One of those who believed in the possibility of secular science - in particular, the history of the ancient East and archeology - to promote the development of biblical and theological knowledge was Alexander Pavlovich Lopukhin. He carefully studied the latest developments in this field and first compiled a detailed outline of the future book, starting from discoveries confirming the historical accuracy of the Holy Scriptures. It turned out, however, that this summary is a completely independent work, albeit small in volume, but quite capacious in content. On December 31, 1887, the author signed this work for publication and sent it a preface 46: “An extraordinary movement is currently taking place in historical science, precisely thanks to those amazing discoveries that are being made from the ashes of the historical life of the ancient peoples of the East. From that happy hour when historians, not limiting themselves to the pen, took up spades and shovels and began to dig up the debris of ruins in the valleys of the Nile, Tigris and Euphrates, as well as in other countries of the historical East, a whole world of new historical knowledge opened up before the eyes of researchers: the pale and meager pages of the history of ancient peoples became extremely lively and expanded, even the existence of new, hitherto completely unknown peoples and monarchies was discovered, knowledge about which shed new light on the entire fate of the ancient humanity. But these extraordinary discoveries received even greater significance due to the fact that they were in close correlation with biblical history, and not only shed a lot of new light on it, often clarifying its darkest pages, but also presented an almost miraculous confirmation of many biblical events and facts, which until then could be criticized with impunity by skepticism...” It should be recognized that this summary, called by the author “A Guide to the Biblical History of the Old and New Testaments” and written 110 years ago, has not lost its relevance today, after the era of persecution of the Church. At the beginning of the 21st century, the words of a Christian believer are read in a new way and with joy, with which A.P. Lopukhin began his book: “The world, considered in its external beauty and internal harmony, is a wondrous creation, amazing with the harmony of its parts and the wonderful variety of its forms. In all its immensity it moves regularly, like a majestic clock wound by a great and skilled craftsman. And just as when you first look at a watch, the thought of the master who made and wound it involuntarily comes to mind, so when considering the world in its correct and strict movement, the mind involuntarily comes to the thought of the culprit to whom it owes its existence and wondrous structure” 47. Lopukhin’s entire book is permeated with ardent faith in this great Creator, conceived by him, as he writes, in order to confirm the facts of biblical history with scientific discoveries. Reading Lopukhin’s books today, in our days, one can note the educational and even artistic value of his works. In them, the clarity and accuracy of the presentation of facts is combined with the centuries-old culture of Russian literature, which makes reading an aesthetic pleasure 48 . Based on a summary called “Manual...”, A.P. Over the course of several years, Lopukhin created the multi-volume “Biblical History in the Light of the Newest Research and Discoveries.” It was published in 1889–1895 and is still being republished today - the latest edition, undertaken by the publishing house of the Holy Trinity Sergius Lavra with the blessing of His Holiness Patriarch Alexy II of Moscow and All Rus', was published in 1998 and dedicated to the two thousandth anniversary of the Nativity of Christ. In the introduction to “Biblical History...” A.P. Lopukhin also expresses a broader thought about the significance of the discoveries of the second half of the 19th century for biblical studies: “The Old Testament is a preparation for the New. The Divine authority of one is closely related to the Divine authority of the other. The history of the Jewish Church finds its explanation only in the appearance of Christ into the world; prophecies are understandable only in the light of the Gospel. If the history of the Jewish people were a mixture of myths and legends, then where would there be a foundation on which Christianity could rest? If the prophecies were written down later than the time to which, according to their own testimony, they belong, then what would happen to their testimony, which the Lord Himself points to? Fortunately, we do not need to resolve these issues: long buried, but now dug up stones cry out against the people who attack our holy faith; the long-forgotten empires of the ancient East rose from their age-old graves as testimony to the authenticity of the words of God.” 49 Professor Lopukhin was convinced that by confirming the truth of the Bible with material evidence from archaeological excavations, shaken faith could be strengthened. In this sense, he was a true son of his time, when science was considered almost a panacea for all social ills, when idealists still hoped to reconcile science and Mystery. Based on his notes, he created the most complete book in Russia, the most reliable and based on the latest information for his time, about the history of God’s chosen people. Alexander Pavlovich wrote his “Biblical history in the light of the latest research and discoveries” quickly - he generally worked quickly - and yet this enormous work took more than six years. The first volume of the three-volume “Biblical History...”, which contains more than 3,100 pages of large-format text, was published in 1889, the second in 1890, and the third only in 1895 50. In addition, Lopukhin compiled and published as an appendix a 100-page alphabetical explanatory index to his book, where you can find explanations of all proper names, names of ancient peoples, names of ancient cities and kingdoms, the most important events in history and basic concepts contained in the Bible. Responses to the book revealed two main camps of opponents - the priest writes about this in detail in his work. Dm. Yurevich. 51 One, ironically named A.P. Lopukhin, “the emerging anthill of negative criticism among us,” 52 consisted of those individuals who accept biblical criticism as something that must be accepted with full faith in its infallibility, that is, without regard to church tradition and the arguments of reason. According to these people, A.P. Lopukhin in his work sought to show, first of all, the historical significance of the facts set forth in the Bible, i.e., that the Bible’s stories about the creation of man, the Fall, the flood, and the confusion of languages ​​have a real historical basis, and are not just some kind of pious myths. Objecting to this, A.P. Lopukhin very accurately noted that although the inspired authors did not set as their goal in the biblical narrative to reveal scientific truths or write universal history, but even in the absence of this goal, those reported by St. writers in a generally accessible, non-scientific form of truth and historical facts show their inspiration by the fact that they are in complete agreement with the most reliable scientific discoveries both in the field of nature and history. A representative of the second kind of criticism was Professor of the Kazan Theological Academy Ya.A. Bogorodsky. He expressed surprise and dissatisfaction that A.P. Lopukhin departed from the usual Russian school science of the 19th century. understanding biblical history as the history of religion according to the Bible; after all, in such a familiar approach, “biblical history” was reduced to just the history of religion, and there was no place in it to describe the life and customs of biblical times. 53 However, A.P. Lopukhin went further and tried to look at biblical history more broadly - as the history of the biblical people, whose religion “was included in ... the book as a part, albeit one that in its importance constitutes the animating principle of the entire life of the people.” 54 According to Lopukhin, “to depict the historical destinies of the [Israeli] people - not only in religious terms, but in all respects of their deeply amazing and wonderful historical life - was the task of our book” 55. Professor Ya.A. Bogorodsky reproached Lopukhin for the fact that even Western European scientists did not give such a coherent and complete course of biblical history as our scientist, because “they did not feel the courage to give such a course out of scientific caution.” 56 However, this was incorrect: by the time Lopukhin’s book was published, Abbot F. J. Vigouroux (1837–1915) was working on a course of biblical history, structured in a similar vein, with whom A.P. Lopukhin conducted scientific correspondence. Work F.Zh. Vigouroux, published several years later, consolidated the concept of biblical history proposed by A.P. Lopukhin 57 . “Biblical History of the Old and New Testaments” by Professor A.P. Lopukhin is still an unsurpassed work, combining the encyclopedic completeness of information on biblical studies (as of the end of the 19th century), the depth of Orthodox assessments of the events of biblical history and the grace of literary style. It is also known that the scientist worked on his doctoral dissertation on the newly discovered legislation of the Babylonian king Hammurabi (in the then spelling - Ammurabi) in comparison with the legislation of Moses. Unfortunately, this work was not destined to be completed, although part of it in the form of an article was published during the scientist’s lifetime. 58 Alexander Pavlovich’s speech “The Idea of God’s Providence in the History of Mankind,” 59 as well as another work on biblical studies, “The Herods, their dynasty, its representatives and their fate,” deserve attention. 60 Working on the texts of the Old Testament, he paints a vivid picture of the social structure and life of the ancient Israeli state with its institutions of marriage, justice and agriculture. Alexander Pavlovich Lopukhin realized his potential so fully that sometimes it is hard to believe that all the abundance of books and multi-volume works that he left us was created by one person. He realized some of his most fundamental plans together with his assistants, students, and followers. However, this does not detract from the merits of A.P. Lopukhin. His life's work can be called truly grandiose. Speaking about this kind of works at the turn of the 19th and 20th centuries, including the books of A.P. Lopukhin, Corresponding Member of the Russian Academy of Sciences Professor S.S. Averintsev noted: “These publications have absorbed the results of Russian humanities and Russian theology of the end of the past - the beginning of our century. They provide, as a rule, good information that remains largely valuable for our time; not to mention the fact that they themselves are a monument to Russian theological and church-historical thought of those years. More than once they will delight the reader with the lively and clear Russian language, with a slightly old-fashioned ease of presentation, the secret of which, it seems, has almost been lost” 61. Let's not forget this definition: A.P. Lopukhin left us precisely “monuments”. Project for the publication of the “Explanatory Bible” It is necessary to tell about one more, perhaps the most impressive spiritual and scientific feat of Professor Lopukhin. He was the first many times, undertaking bold and grandiose projects, which he implemented himself, alone, or together with his students and collaborators (the first “Biblical History” of a new type, the first “Orthodox Theological Encyclopedia”). This time, Alexander Pavlovich was also the first - he conceived and began to implement, no less, the first “Explanatory Bible”. V.S. Solovyov dreamed about it at one time, but did not go further than dreams, because he died prematurely. 62 This idea, of course, was born a long time ago. The idea of ​​​​creating a commentary on all the books of the Bible came to Professor Lopukhin while working on “Biblical History”. This is indicated by a certain similarity between the provisions and wording of this work and the commentary on the books of the Old Testament. It is obvious that Alexander Pavlovich had been preparing for this new work for a long time, that he began it gradually and long before he decided to publicly announce his intention to publish the “Explanatory Bible”. This announcement was first made in the October issue of the Wanderer magazine for 1903. It spoke of the upcoming publication as a supplement to the magazine of a multi-volume work called “The Explanatory Bible, or Commentary on all the books of the Holy Scriptures of the Old and New Testaments.” The reasons and goals of its creation were immediately formulated: “By starting this publication,” the magazine said, “the editors believe that they are meeting the most persistent and urgent needs of our clergy and the whole society. Every year the Bible becomes more and more widespread both in society and among the clergy, and the time is not far when it will become a reference book in every pious home. An initiative has already been made to introduce the good custom of distributing the Bible to young people completing their education, as a valuable and irreplaceable guide to the sea of ​​life. But, unfortunately, the spirit of malice and the father of lies even from this purest source of truth made and is now making a source of all kinds of errors... To give the pastors of the church, as well as all lovers of reading the Word of God in general, a guide to the correct understanding of the Bible, justification and defense of the truth from its distortion by false teachers, as well as a guide to the understanding of many unclear places in it - this is the purpose of this publication...” 63 . The first volume of the “Explanatory Bible” was published in the spring of 1904. Unfortunately, this was the only volume of the grandiose work that the author of the idea and the director of the publication managed to hold in his hands. At the end of the summer, A.P. Lopukhin passed away, but his work was continued by his comrades-in-arms and students, among whom were outstanding biblical scholars, leading scientists of several theological academies of Russia. The first book and individual sections of subsequent ones were prepared for publication by Alexander Pavlovich himself. He also wrote the introductory articles “The Concept of the Bible”, “The Main Contents of the Bible”, “The Old Testament” and “The Pentateuch”. In the second, Lopukhin formulated, perhaps, the main thing that a person should understand when opening the Book of Books: “The fundamental, central idea of ​​all the inspired biblical Scriptures, the idea around which all the others are centered, which gives them meaning and power, and without which the unity and beauty of the Bible would be unthinkable, is the doctrine of the Messiah, Jesus Christ, the Son of God. As the subject of the aspirations of the Old Testament, as the Alpha and Omega of the entire New Testament, Jesus Christ, according to the word of the Apostle, appeared as the cornerstone on the basis of which, through the mediation of the apostles and prophets, the building of our salvation was laid and completed (Eph. 2:20). Jesus Christ is the subject of both Testaments: the Old - as His expectation, the New - as the fulfillment of this expectation, both together, as a single internal connection. ... “The New Testament is hidden in the Old, the Old is revealed in the New,” said medieval theologians, based on the words of St. Augustine” 64. A wise, experienced teacher, Alexander Pavlovich Lopukhin seems to lead the reader from one biblical line to another, taking his time, explaining the sacred text and telling along the way a lot of things that make it clearer, more transparent, clearer. Often, especially in the first books of the Bible, Lopukhin’s commentary takes up half or even a quarter of each page. In the book of Genesis we find only three or four, and sometimes only two, biblical lines per page, because the rest of the page space is occupied by a detailed and interesting commentary. It is interesting that at the colloquial level the name “Lopukhinsky” was firmly attached to the “Explanatory Bible”. However, the name of Alexander Pavlovich was also preserved on the title pages of books published after his death - in all eleven volumes there is the inscription: “Published by the successors of A.P. Lopukhin.” A.P. Lopukhin as a church researcher and educator The tireless professor has written countless articles in various publications. His articles were published in the “Church Bulletin”, “Strannik”, “Orthodox Review”, “Church Gazette”, “Christian Reading”, etc. Looking through the annual reports on the state of the Theological Academy, you are amazed that in some only the list of articles by A.P. Lopukhin takes up two or three pages of neat print. His especially interesting articles were translated into English, German, Greek, Bulgarian, Serbian, and Georgian in 1889–1897. A large number of articles of ancient history, biblical history and biography were published in the Brockhaus-Efron Encyclopedic Dictionary. At a meeting of the Brotherhood of the Blessed Virgin Mary in 1886, he read about the church-religious state of North America, and in 1888 about the attitude of the heterodox West to the Orthodox East. In the “Society for Religious and Moral Education in the Spirit of the Orthodox Church” in 1885 he gave a lecture “The Modern West in Religious and Moral Relation”, later about the joining of the Syro-Chaldeans and others to the Orthodox Church. The educational activities of Alexander Pavlovich had fertile ground. In 1892, A.P. Lopukhin became the editor-in-chief of the Church Bulletin, the official printed organ of the Holy All-Russian Synod (that was the name then of the highest collegial spiritual administration of our Orthodox Church). It was a serious, multi-page weekly magazine that had a monthly supplement “Christian Reading,” founded as a separate publication in 1821. By that time, since 1875, both magazines already existed together, as the main publication and a supplement to it, and by 1892 they had long had their regular reader 65. Before Lopukhin, the “Church Bulletin” and, consequently, “Christian Reading” were edited by the most famous and respected professors of the St. Petersburg Theological Academy - A.I. Predtechensky, N.P. Rozhdestvensky, A.I. Sadov; By tradition, the editors of these publications have always been academic luminaries. Alexander Pavlovich Lopukhin understood that heading two such publications was by no means easy. And he not only enthusiastically edited them, but also wrote a lot for his magazines. His articles on theological topics appeared in the Church Bulletin; he participated in the polemical section of the weekly and made it more acute. Under him, materials appeared in the Church Bulletin on the usefulness of the exchange of materials between theology and secular science. A.P. Lopukhin opened a special section in the magazine, which talked about the achievements of archeology and archaeography, from which, according to contemporaries, the magazine benefited. The editor also paid great attention to Christian Reading. Let us pick up only one magazine, “Christian Reading,” for 1894. The list of articles written by A.P. Lopukhin is as follows: “The Christian Church in the Roman Empire in the first two centuries (before 170)”, “Nero’s persecution of Christians and the policy of the Flavian emperors towards them”, “Persecution of Christians in the Roman Empire in the first two centuries (before 170). The policy of the Roman emperors after Trajan", "Centenary of the Orthodox Mission in North America, 1794–1894: A historical outline of its activities in memory of the centennial anniversary, September 25, 1894", "Concerning the publication of the complete works of St. John Chrysostom", "The secret of one of the champions of the union of churches", "Modern Protestantism in its principles and current reality", "Christianity and Buddhism", "The Jesuits, their external and internal organization and life"; translation of the work of E. Curtius “The Apostle Paul in Athens and traces of Greek influence on his language and worldview”; 9 notes in the “News of Foreign Theological Literature” section. The topics of the articles and their number speak for themselves. In the summer of 1899, A.P. Lopukhin took over the editing of another magazine, “The Wanderer,” which had previously been headed by his colleague at the Theological Academy, Professor A.I., for twenty years. Ponomarev 66. In 1902, Alexander Pavlovich also undertook the publication of a series of theological and apologetic treatises under the general title “Christianity, Science and Unbelief at the Dawn of the 20th Century.” Three issues of this series were published then: “A critical presentation and analysis of the famous lectures of the leading exponent of German theological science - Harnack - on the essence of Christianity”; “The Resurrection of Christ as the greatest and most reliable of miracles” (author – A.P. Lopukhin) and “The Bible and Babylon” (based on impressions of Prof. Demich’s lectures). In addition to the indicated editorial duties, Lopukhin edited, for example, the second edition of the works of Archbishop Trench “Interpretation of Proverbs in Zinoviev’s translation”, “Tales and Stories” by Pletnev, some works of L. Sizemsky, etc. "Orthodox Theological Encyclopedia" It should not be surprising that Alexander Pavlovich often dealt with several things at once. This can be difficult for ordinary people, but his talented, active and energetic nature apparently required such a load and such variety. In any case, tracing the main milestones of the very intense creative path of Professor A.P. Lopukhin, one can notice that from the very beginning he always did several things at the same time, wrote several works, led several publications, without interrupting his teaching work at the academy for a year. So it was that year - a colleague and acquaintance left the editorship, and Lopukhin readily took on another burden on his shoulders. To improve matters, the magazine began to publish a “Public Library,” which had the goal of introducing readers to the best works of famous theological writers in Russian and Western theological literature, and containing works on all branches of theological knowledge. A.P. Lopukhin managed to publish a number of well-known theological works in this series: “Orthodox Conversational Theology” by Rev. I.V. Tolmacheva (1898–1899, vols. 1–4), “History of the Christian Church in the 19th century” (1900–1901, vols. 1–2), “Life and works of St. Fathers and Teachers of the Church" F.V. Farrar (1902–1903, vols. 1–2), four volumes of a large encyclopedic dictionary entitled “Orthodox Theological Encyclopedia.” The “Orthodox Theological Encyclopedia,” of course, was not an individual work, but it was Lopukhin who was its inspirer, initiator, editor, leader of the team of authors and the most active author. The encyclopedia was published from 1900 to 1911; 12 volumes of this grandiose work were published (up to the letter “K”). Professor Lopukhin must have had a truly inexhaustible supply of knowledge, creative strength and energy in order to begin this new, huge in volume and very labor-intensive publication shortly before his fiftieth birthday. Of course, he was helped by the fact that in terms of the scale of his thinking and level of knowledge, he was a true encyclopedist. He managed to compile and edit six volumes of the Orthodox Theological Encyclopedia. Six more books were published under the editorship of his colleague and successor, professor, Doctor of Theology N. N. Glubokovsky. But he did not finish this work, bringing it only to the word “Constantinople,” which means so much for the Orthodox consciousness. Materials prepared for subsequent volumes of the encyclopedia, which were not published due to the outbreak of the First World War in 1914, are still stored in the historical archives of St. Petersburg. 67 Note that before A.P. Lopukhin in Russia, no one even tried to create something similar to the “Orthodox Theological Encyclopedia”. Only two years after the release of the 12th volume of the encyclopedia, the two-volume “Complete Orthodox Theological Encyclopedic Dictionary” was published. It was, of course, much more compact than an encyclopedia, cheaper to sell, and quite suitable for ordinary clergy and laity. But for theological researchers, scientists, teachers and students of religious educational institutions and readers of large libraries, even the unfinished twelve-volume encyclopedia by A.P. Lopukhin is still preferable. 68 Translation activities of A.P. Lopukhina A.P. Lopukhin deeply understood the need to translate beautiful and instructive Western works into Russian and, being a rare linguist, translated many diverse, edifying works. Thus, he translated into Russian from English a voluminous book by the British spiritual writer, Doctor of Theology, Archdeacon of Westiminster, ordinary chaplain to the Queen of England F.V. Farrar “The Life and Works of the Holy Fathers and Teachers of the Church: Essays on Church History in Biographies” 69. We must assume that A.P. Lopukhin was a great admirer of the works of Farrar, a spiritual writer well known in Europe at that time, because he began to translate this book of his immediately after it was published in the writer’s homeland. It was first published in Edinburgh in the spring of 1889; Already in the summer, Alexander Pavlovich received this thick 800-page volume, and the next year, 1890, the translation was approved by spiritual censorship, and in 1891 it appeared in the publication of I.L. Tuzova. F.V. Farrar wrote and A.P. Lopukhin translated a truly wonderful book into Russian - anyone who takes the trouble to find it in the library can be convinced of this. Farrar was able to tell the reader the history of the first four and a half centuries of Christianity in a lively and exciting way, speaking about the most complex things in a simple and understandable language. Moreover, Farrar seemed to personify church history, presenting it to the reader in a whole series of essays about the remarkable people who built the Church of Christ in the first centuries. A whole portrait gallery of the greatest figures of Christianity appears before the reader. And these are not just biographies, but completely artistic portraits of historical figures, written on the basis of the study of historical data, and the figures themselves described, and the entire historical atmosphere that surrounded them at that time. One of the first readers of the book noted that “in these biographies, the great fathers and teachers of the Church seem to rise before us from their thousand-year-old tombs and act like living people, teaching us from the rich experience of their lives...” 70 . In addition, A.P. Lopukhin translated “The Life of Jesus Christ”, “The Life and Works of the Apostle Paul”, “The First Days of Christianity”, “At the Dawn of Christianity”, “The Power of Darkness in the Kingdom of Light” and other works of the same F.V. Farrar, “Apology of Christianity” by Luthard, “Christian Doctrine of Morality” by Bishop Martensen of Zealand, “History of the Christian Church” by D.S. Robertson and I. Herzog, “Reflections on the life, suffering and resurrection of our Lord Jesus Christ” by Thomas a à Kempis, Ulgorn’s essay “Christian Charity in the Ancient Church”, “Conversations on Preaching as a Pastoral Service” by Bishop of Orleans F. Dupanloup, Baringould’s essay “Heroine of the Faith” and so on. Extraordinary erudition, impeccable artistic taste and unsurpassed, polished language were the distinctive qualities of Lopukhin the translator. Soon, Alexander Pavlovich Lopukhin made a proposal at the Council of the Theological Academy, which both pleased and puzzled his colleagues. Having gained experience in working on the translation of the work of Archdeacon F.V. Farrar, he proposed that the Academy undertake the first translation in history from Greek into Russian of all the works of one of the great fathers and teachers of the Church, St. John Chrysostom, who lived in the 4th-5th centuries. May 10, 1894 proposal by A.P. Lopukhin was accepted. 71 Alexander Pavlovich led a large group of translators, translated himself and personally edited the first six volumes of the complete works of St. John Chrysostom. This collection was published in St. Petersburg in twelve volumes in 1898–1906. The last two volumes were published after the death of A.P. Lopukhina. The translation undertaken on his initiative remains today the only translation of the works of this saint into Russian, without which not a single theologian or historian of Christianity can do. A.P. Lopukhin and the problem of church reunification Distinguished by its amazing comprehensiveness, the theological mind of A.P. Lopukhin embraced not only all aspects of internal church life, but also went far beyond its borders. With remarkable vigilance, he followed the movement of thought and life of the entire Christian world, quickly guessed its inner meaning, gave it a true interpretation and indicated the relationship that it had to the Orthodox Church. As a result, he did not lose sight of the movements that began in the West in favor of rapprochement with the Orthodox East. But as an Orthodox theologian, who understood in what deep layers of church-historical and cultural life the reasons and roots of the division of the Christian world lie, he was quite cautious about the movement towards unity; and when with his penetrating gaze he saw that it did not have sufficient internal intensity to lead to any positive results, he always with his word revealed its inconsistency and revealed the theological immaturity of those who supported this fictitious movement. While in America, Lopukhin collected unique material about religious life in the United States; in particular, he was very interested in the spread of Catholicism. He wrote the work “Roman Catholicism in America. A Study of the Present State and Causes of the Rapid Growth of the Roman Catholic Church in the United States of North America." Subsequently, A.P. Lopukhin subjected to critical analysis the encyclical issued by Pope Leo XIII in 1894, which contained a call for the unification of the Churches. This encyclical, beginning with the words “Praeclara gratulationis publicae testimonia” (“Glorious statements of public congratulation”), translated into Russian by A.P. Lopukhin, was a document that deserved the most serious attention. 72 “With special love we turn to the East, from where salvation for the whole world first came,” wrote Pope Leo XIII. “It is precisely the expectation of the fulfillment of our desire that inspires us with joyful hope that the time is not far when the Eastern Churches, famous for their living faith and ancient glory, will return to the same place from where they left.” 73 Among the Orthodox peoples to whom Pope Leo XIII addressed in his encyclical, he especially singled out the Slavs, undoubtedly referring primarily to Orthodox Russia. Prof. A.P. Lopukhin soon responded to these events in the life of the Roman Catholic Church with the article “The New Encyclical of Pope Leo XIII, Containing the “Apostolic Constitution” on the Maintenance and Establishment of the Discipline of the Eastern Churches,” 74 where he subjected the contents of both documents to a detailed analysis and serious criticism. “From the point of view of Rome, those who accepted the union are only schismatics who have repented of their error, and therefore it would be insolence on their part to claim equality with the Church, which alone is the pillar and affirmation of the truth and outside of which there is no salvation,” wrote A.P. Lopukhin. 75 In addition, he believed that “the personal intentions of Leo XIII may be the most sincere and benevolent, and some points of the “Constitution”, in their liberality and toleration, actually go further than the successors of the “prince of the apostles” usually allow.” But, at the same time, it can be argued that the personality of an individual pope always drowns in the system of the papacy, and as soon as the noble Leo XIII leaves the stage, all his good undertakings are absorbed by the system of the papacy.” 76 Each work constantly emphasizes the idea that the reunification of the Churches on the basis proposed by the popes is unthinkable, since the deepest self-consciousness of the Orthodox Eastern peoples rebels against it. This was the point of view of Prof. A.P. Lopukhin on Orthodox-Catholic relations. One should recognize the great merit of A.P. Lopukhin in establishing contacts between representatives of the Orthodox and American Episcopal Churches. In 1882, he published materials compiled by him from the minutes of the meetings of the General Conferences of the American Episcopal Church for 1862–1874, and testifying to the desire of its members to establish closer relationships with universal Orthodoxy. 77 Professor A.P. Lopukhin was not aloof from the dialogue between the Russian Orthodox Church and the Syro-Persian (Assyrian) Church. The premature death of Professor A.P. Lopukhin did not interrupt the work on his numerous projects. The editors of the magazine “Strannik” continued to work on issues of the “Explanatory Bible”. Over the course of 10 years, from 1904 to 1913, 12 volumes of this fundamental study were published. Another project of A.P. Lopukhin, which was continued after his death by Professor N.N. Glubokovsky, was prevented by the revolution of 1917. The 12th volume of the “Orthodox Theological Encyclopedia,” which included articles starting with the letter “K,” turned out to be the last. However, this idea of ​​A.P. Lopukhin has found a new embodiment in our time. The publishers and authors of the modern Orthodox Theological Encyclopedia continue the work of Alexander Pavlovich and, in a sense, can be considered his successors. The extensive biblical and theological heritage of the great scientist, rediscovered in the context of the revival of Russian biblical studies, awaits a detailed and comprehensive analysis of modern researchers of the Holy Scriptures. Florensky P., priest. All thoughts are about you: Letters to family from camps and prisons. 1933–1937 St. Petersburg: Satis, 2004, p. 15 Ivanov A. Houses and people: From the history of St. Petersburg mansions. St. Petersburg: Lenizdat, 1997, p. 128 Lopukhins. 500 years of service to the Moscow Grand Duchy, the Kingdom, the Russian Empire: Historical and genealogical notes // Noble Assembly. M., 1995. No. 2. Pchelov E.V. Lopukhins // Domestic history. History of Russia from ancient times to 1917: Encyclopedia. M.: BRE, 2000. T. 3, p. 394–396. Nowadays it is located in the Rudnyansky district of the Volgograd region. In this village there was a single-altar wooden church in the name of the Kazan Icon of the Mother of God, built through the efforts of parishioners in 1787 (Reference book of the Saratov diocese / Compiled according to the schedule of Bishop Alexy. Saratov: Type. Union of St. Clerks, 1912, p. 248). The resolution of this issue remains for future research, since it requires work with archival materials. Journals of the meeting of the Academy Council on August 28, 1874. // Journals of meetings of the Council of the St. Petersburg Theological Academy for 1874. St. Petersburg, 1874, p. 166. It is interesting that, when applying, Alexander Pavlovich did not have time to prepare all the documents, and his mother had to deliver birth and baptism certificates in September (Ibid., p. 192). Journals of the meeting of the Council of the Academy on September 19, 1874 // Journals of meetings of the Council of the St. Petersburg Theological Academy for 1874. St. Petersburg, 1874, p. 186. Journals of the ordinary meeting of the Academy Council on September 23, 1877 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1877/8 academic year. St. Petersburg, 1878, p. 69. Bronzov A. Alexander Pavlovich Lopukhin (f August 22, 1904) // Wanderer, 1904, September, p. 289. Journals of the meeting of the Academy Council on February 11, 1876 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1875/1876 academic year. St. Petersburg, 1876, p. 29–30. Yurevich D., priest. Alexander Pavlovich Lopukhin: the life feat of “an ascetic of scholarly work” (on the 150th anniversary of his birth) // Church Bulletin, 2002, No. 10, p. 25. “http://www.mitropolia-spb.ru/vestnik/y2002/n10/12.shtml” http://www.mitropolia-spb.ru/vestnik/y2002/n10/12.shtml L. A. Old Testament prophets: Biblical and historical characteristics // Christian reading, 1876, part 1, p. 695–729 Journals of the public meeting of the Academy Council on February 13, 1878 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1877/8 academic year, p. 202–203. See also: Damian (Zaletov), ​​ngum. Professor of the St. Petersburg Theological Academy Alexander Pavlovich Lopukhin (on the 100th anniversary of his death) // Church Bulletin, 2004, 8–9, p. 48. http://www.mitropolia-spb.ru/vestnik/y2004/n08/12.shtml Family relations according to the laws of Moses // Christian reading, 1878, part 2, p. 341–377. Marriage and related relationships according to the laws of Moses // Christian reading, 1879, part 1, p. 6998. State and society according to the laws of Moses // Ibid., p. 333–353; State administration according to the laws of the St. Petersburg Theological Academy for the 1877/8 academic year. St. Petersburg, 1878, p. 69. Bronzov A. Alexander Pavlovich Lopukhin (f August 22, 1904) // Wanderer, 1904, September, p. 289. Journals of the meeting of the Academy Council on February 11, 1876 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1875/1876 academic year. St. Petersburg, 1876, p. 29–30. Yurevnch D., priest. Alexander Pavlovich Lopukhin: the life feat of “an ascetic of scholarly work” (on the 150th anniversary of his birth) // Church Bulletin, 2002, No. 10, p. 25. “http://www.mitropolia-spb.ru/vestnik/y2002/n10/12.shtml” http://www.mitropolia-spb.ru/vestnik/y2002/n10/12.shtml L. A. Old Testament prophets: Biblical-historical characteristics // Christian reading, 1876, part 1, p. 695–729 Journals of the public meeting of the Academy Council on February 13, 1878 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1877/8 academic year, p. 202–203. See also: Damian (Zaletov), ​​ngum. Professor of the St. Petersburg Theological Academy Alexander Pavlovich Lopukhin (on the 100th anniversary of his death) // Church Bulletin, 2004, 8–9, p. 48. http://www.mitropolia-spb.ru/vestnik/y2004/n08/12.shtml Family relations according to the laws of Moses // Christian reading, 1878, part 2, p. 341–377. Marriage and related relationships according to the laws of Moses // Christian reading, 1879, part 1, p. 6998. State and society according to the laws of Moses // Ibid., p. 333–353; Public administration according to Moses // Ibid., p. 631–648; Land and property according to the laws of Moses // Christian reading, 1881, part 1, p. 157–195. Journals of the public meeting of the Academy Council on June 11, 1877 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1877/8 academic year, p. 234–239. Lopukhins: Noble family, p. 128. Lopukhin A.P. The Law of Moses: A Study of the Family, Socio-Economic, and Government Laws of Moses, with the Appendix of the Treatise: The Judgment of Jesus Christ Viewed from a Legal Point of View. SPb.: Type. Eleonsky, 1882, U1313 p. Lopukhin A.P. State and society according to the laws of Moses, p. 334. Journals of the public meeting of the Academy Council on May 31, 1878 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1877/8 academic year, p. 249. See also: Bronzov A. Alexander Pavlovich Lopukhin..., p. 291. Klyuchevsky V.O. Historical portraits. M.: Pravda, 1990, p. 91 Journals of the ordinary meeting of the Academy Council on September 1, 1878 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1878/9 academic year. St. Petersburg, 1879, p. 30. The magazine was published in English. A church magazine in Russian appeared in New York only twenty years later, when the new Bishop of the Aleutian-Alaskan Saint Tikhon (Belavin), the future first All-Russian Patriarch of modern times, came to America to head the Russian Orthodox diocese. Under Bishop Tikhon, the publication of the Russian-language “American Orthodox Bulletin” began in New York, three two-year missionary schools were founded, two vicariates were created - Alaskan and Brooklyn, theological seminaries were opened in Minneapolis and Cleveland, St. Tikhon's Monastery in Pennsylvania, and the number of parishes of the Russian Orthodox Church in America increased to 75. Chistovich I.A. History of the St. Petersburg Theological Academy over the past 30 years (1858-1888). St. Petersburg, 1889, p. 188. See: Lopukhin A.P. Speech delivered before the public defense of a thesis submitted for the degree of master, entitled "Roman Catholicism in America." St. Petersburg, 1881, 16 p. Bronzov A. Alexander Pavlovich Lopukhin..., p. 293. Journals of the public meeting of the Academy Council on October 20, 1882 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1882/3 school year. year. St. Petersburg, 1883, p. 22–23. Journals of the public meeting of the Academy Council on September 28, 1883 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1883/4 academic year. St. Petersburg, 1884, p. 94–95. Chistovich I.A. History of SPbDA over the past 30 years, p. 145. Journals of the public meeting of the Academy Council on May 31, 1884 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1883/4 academic year, p. 252. Chistovich I.A. History of SPbDA over the past 30 years, p. 213. Journals of the meeting of the Academy Council on January 31, 1890 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1889/90 academic year. St. Petersburg, 1895, pp. 137–138. Journals of the meeting of the Academy Council on August 28, 1887 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1887/8 academic year. St. Petersburg, 1892, p. 89. Journals of the meeting of the Academy Council on February 7, 1890 // Journals of meetings of the Council of the St. Petersburg Theological Academy for the 1889/90 academic year. St. Petersburg, 1895, pp. 159–161. When publishing in various periodicals, A.P. Lopukhin signed not only his name, but also pseudonyms. Of the latter, the following are known: A., A.L., L.A., A.P. Rain (the originality of the pseudonym can be appreciated if you know that the theologian’s daughter’s name was Raisa), Agrafov (only one article dedicated to agrafs was written under this pseudonym), Artemon Matveev (the origin could not be established), A.P. Mityakin (memory of the village of Mityakino - the homeland of the scientist). Nowadays the village Ushkovo Resort district of St. Petersburg. I.T. In memory of Professor A.P. Lopukhin / In memory of Professor A.P. Lopukhina. (•('August 22, 1904). St. Petersburg, 1904, p. 7. Death to my husband, peace “In memory of Professor A.P. Lopukhina, s. 3–4. Yurevich D., priest A.P. Lopukhin: the life feat of an “ascetic of scientific work”, p. 27. Lopukhin A.P. Biblical history in the light of the latest research and discoveries. St. Petersburg, 1889. T. 1, p. U-UT. Russian genealogy, p. 84. Kraevsky B.P. Lopukhins in the history of the Fatherland. M.: Tsentrpoligraf, 2001, p. 421–422. Lopukhin A.P. Biblical history. T. 1., p. 71. Khmelevskaya E.M. Lopukhins “Lermontov Encyclopedia. M., 1999, p. 249. Lopukhin A.P. Biblical history in the light of the latest research and discoveries. T. 1, p. VI. Lopukhin A.P. Biblical history of the Old and New Testaments. T. 1. Sergiev Posad: Publishing house. Holy Trinity Sergius Lavra, 1998, p. 127. Yurevich D., priest A.P. Lopukhin: the life feat of an “ascetic of scientific work”, p. 28. Lopukhin A.P. Two words in defense of “Biblical history in the light of recent research and discoveries”: a forced rebuke to two critics. SPb.: Type. Stasyulevich, 1894, p. 4. Bogorodsky Ya.A. What is biblical history? St. Petersburg, 1889, p. 23. Lopukhin A.P. Two words in defense of “Biblical history”..., p. 7. Bogorodsky Ya.A. What is biblical history? With. 12. Yurevich D., priest A.P. Lopukhin: the life feat of an “ascetic of scientific work”, p. 46–47. Lopukhin A.P. The Babylonian king of truth Ammurabi and his newly discovered legislation in comparison with the legislation of Moses. Pg.: Type. Soykina, 1904, 53 p. [Ott. from the magazine: Wanderer, 1904] Lopukhin A.P. The idea of ​​God's providence in history, mainly according to the views of Blessed Augustine and Bossuet: Speech read at the solemn act of the St. Petersburg Theological Academy on February 24, 1892 St. Petersburg: Type. Katansky, 1892, 87 p. [Ott. from: Christian reading, 1892, part 1, p. 214–298]; Ed. 2nd. SPb.: Tipo-lit. Lopukhina, 1898, 126 p. Lopukhin A.P. The Herods, their dynasty, its representatives and their fate. SPb.: Type. Lopukhina, 1900, 26 p. Averintsev S.S. Rhetoric and the origins of the European literary tradition. M.: School “Languages ​​of Russian Culture”, 1996, p. 238. Korsakova T. Descendants of honor // Komsomolskaya Pravda, 1991, January 9, p. 2. Wanderer, 1903, October, p. 345. Lopukhin A.P. The main content of the Bible / Explanatory Bible, or a commentary on all the books of the Holy Scriptures of the Old and New Testaments. Ed. A. P. Lopukhina. St. Petersburg, 1904. T. I: Pentateuch of Moses, p. VIII. Kraevsky B.P. Lopukhins in the history of the Fatherland, p. 437. Sokolova L. Alexander Pavlovich Lopukhin // Orthodox St. Petersburg, 2003.2, p. 19–21. Currently available is the electronic version of the “Orthodox Theological Encyclopedia”, edited by. prof. A.P. Lopukhina and prof. N.N. Glubokovsky - in pdf format on a CD prepared by the Synodal Library of the Moscow Patriarchate (director - Archpriest B. Danilenko) within the framework of the project “Library of Russian religious-philosophical and church-historical thought: at the end of the 20th century.” For more details, see: http://www.borisdanilenko.ru/index2– 2.html – approx. ed. Kraevsky B.P. Lopukhins in the history of the Fatherland, p. 129. Journal of meetings of the Council of the St. Petersburg Theological Academy for the 1893/94 academic year. St. Petersburg, 1894, p. 216–217. An analysis of the encyclical is given in the article: Call for the unification of Churches // Church Bulletin, 1894, 29–31. Christian reading, 1894, part 2, p. 236. Lopukhin A.P. The new papal encyclical of Leo XIII, containing the apostolic constitution on the maintenance and preservation of the discipline of the Eastern Churches // Christian reading, 1895, part 1, p. 100–118. Lopukhin A.P. Relations of the American Episcopal Church with the Orthodox East on the issue of the union of Churches (1862–1868) // Christian reading, 1882, part II, p. 74–126, 687715; 1883, part II, p. 152–183, 353–385.