Interpretation of the messages of the Apostle Paul in the pre-revolutionary tradition of the Russian Orthodox Church

Contents Exegetical works of St. Theophan the Recluse Works of D. Bogdashevsky Research of N.N. Glubokovsky and their significance for the exegesis of the letters of the Apostle Paul The tradition of interpretation of the letters of the Apostle Paul in the Russian Orthodox Church goes back centuries. However, exegesis did not immediately become an independent Russian tradition in Rus'. Starting from the era of Prince Vladimir (10th century), Russian people read the Bible and were interested in interpretations. Russian shepherds and “book people” were supposed to acquaint the worldly people with the Holy Scriptures and the commentaries of the holy fathers. However, although some Old Russian writers raised complex biblical and theological problems (Metropolitan Hilarion of Kiev), most interpretations remained within the framework of teachings and sermons (Kliment Smolyatich, Kirill of Turov, Vladimir Monomakh). More or less independent works on the Apostle Paul appeared only from the end of the 18th century. 1. In 1785–1787, Archimandrite Apollos (Baibakov), rector of the Moscow Slavic-Greek-Latin Academy, published interpretations of the epistles of the Apostle Paul. In 1792, Archimandrite Methodius (Smirnov) read out his interpretation of the Epistle to the Romans at an open meeting of the Slavic-Greek-Latin Academy. His translation and commentary went through three editions (1794, 1799, 1815) and became the first biblical translation into Russian 2 . Archimandrite Irinei (Falkovsky, +1823), rector of the Kiev Theological Academy, compiled interpretations of all the apostolic epistles. Work on the study of the letters of the Holy Apostle Paul intensified after the reforms of theological schools in the mid-nineteenth century. One of the primary tasks of domestic biblical scholars was the analysis of Slavic manuscripts and the preparation of a new Russian translation of the Holy Scriptures. Bishop Amphilochius (Kazan-Sergievsky) and Voskresensky G.A. dedicated their works especially to the Apostle Paul. Corresponding member of the Academy of Sciences in the department of Greek and Slavic paleography, Bishop Amphilochius published a 4-volume work: “Ancient Slavic Carpin Apostle of the 13th century with a Greek text of 1072...” (1888) 3. The 2nd volume is specially dedicated to the Epistles of the Holy Apostle Paul; Volume 3 contains information about ancient translations of the Apostle, corrections, and additions to the description of manuscripts. Based on the works of Bishop Amphilochius, one can explore the fate of the Slavic translations of the Apostle; his merit is the involvement in the publication of a large number of Church Slavonic and Greek manuscripts. Voskresensky G.A. wrote a master's thesis “Ancient Slavic translation of the Apostle and his fate until the 15th century. Experience in studying the language and text of the Slavic translation of the Apostle from manuscripts of the 12th–15th centuries” (1879) 4, participated in the work of the Commission for the scientific publication of the Slavic Bible, published “Ancient Slavic Apostle” (in 5 issues, 1892–1908) 5. According to prof. Muretova M.D. , works of prof. Voskresensky on the study of Slavic Russian texts “form a solid basis for all further research in the field of editions of the Old Slavic Biblical text” 6 . Among the translations of interpretive literature on the Apostle Paul from other languages, the following can be highlighted. Muretov M.D. translated interpretations of St. Ephraim the Syrian 7. Theologian M.I. translated the interpretations of Blessed Theophylact of Bulgaria. His translation, according to review by P.A. Yungerov, was distinguished by “precision, correctness, purity of speech and to this day remains unique in Russian literature” 8. Lopukhin A.P. published a translation of Farrar’s book “The Life and Works of St. Apostle Paul" (1886–1887). Just before the revolution, this translation from English was reprinted 5 times. A review of the book was written by Solsky S.M. 9 At the turn of the nineteenth and twentieth centuries. a number of domestic scientists who dealt with a variety of biblical issues devoted separate monographs to the Apostle Paul. Thus, Archbishop Irenaeus (Horde) compiled an “Essay on the Life of St. The Apostle Paul as an introduction to his Epistles" (1864) 10. Solsky S.M. published the article “Farewell conversation of the Apostle Paul with the Ephesian shepherds” (1869) 11, defended his doctoral dissertation on the topic: “The supernatural element in the New Testament Revelation, according to the testimony of the Gospels and Epistles of St. Apostle Paul" (1877) 12. Lopukhin A.P. wrote the essay “The Apostle Paul in the Centers of the Classical World” (1896) 13. Muretov M.D. published in the Theological Bulletin the articles “Apocryphal correspondence of the Apostle Paul with the Corinthians” (1896) 14 and “Is there an indication of spiritual marriages in 1 Cor. 7, 36–38 and 9, 5" (1903) 15. Myshtsyn V.N. for the work “Teaching of St. The Apostle Paul on the Law of Works and the Law of Faith" (1894) 16 was awarded the degree of Master of Theology. Some of the “Academic Readings on the Holy Scriptures of the New Testament” (1905–1906) by Archimandrite Michael (Luzin) 17 published after his death contained the first attempt at systematic exegesis of the messages of the Apostle Paul using patristic and Western interpretations. However, this work was not completed and Bishop Feofan (Govorov) took up the initiative of Archimandrite Mikhail. Exegetical works of St. Theophan the Recluse The works of Saint Theophan (1815–1894), thanks to the clarity of style and paternal edifications, brought the treasures of patristic wisdom closer to the simple Russian people. His interpretations of the epistles of the Apostle Paul are to this day regularly published, studied and used as a reference book by pastoral preachers. Georgy Vasilyevich Govorov, future St. Feofan, born in 1815 in the Oryol province. In 1831 he entered the Oryol Theological Seminary, then the Kyiv Theological Academy. In 1841 he took monastic vows with the name Theophanes. In 1842, he was sent as an inspector to the Novgorod Seminary, worked as a teacher of psychology and logic, and two years later he was transferred to the St. Petersburg Theological Academy to the department of moral and pastoral theology. In 1847 he was appointed a member of the Russian Spiritual Mission in Jerusalem, which at that time was headed by Arch. Porfiry (Uspensky). During the 6 years of his stay in the Holy Land, Fr. Feofan perfectly studied Greek and French, became familiar with Hebrew and Arabic. Knowledge of languages ​​allowed Theophanes to visit the monasteries of Holy Mount Athos and study ancient manuscripts there. In 1857 he was appointed rector of the St. Petersburg Theological Academy. In 1859 he was appointed Bishop of Tambov. And in 1866, at his own request, he was dismissed “to retire” and went to Vyshenskaya Pustyn, Tambov province. Six years later he went into seclusion, where, in addition to prayer and contemplation of God, he was engaged in the interpretation of the Holy Scriptures and translations of patristic works from Greek. In 1894 he died in the Vyshenskaya Hermitage. A characteristic feature of the saint’s exegesis was the emphasis on patristic thought; in his interpretations he led the reader to moral conclusions. The student of Scripture should not only understand fragments of the sacred text with his mind, but also feel it with his heart, absorb it with his whole being, and then apply ascetic truths in life. For the Vyshensky recluse, the Word of God must serve the cause of man’s salvation, awaken in him a desire to serve God 18 . And this can be achieved when the reader’s attention is not immediately torn away from the text of the Bible, time is given for reverent reflection on what has been read, and then the truth is assimilated and applied in life. In order to make the lofty ideas of Holy Scripture understandable to the common reader, according to St. Theophan, the revealed truth must be “crushed”, bringing it “to the point of tasting it with the heart” 19. Hence the need for a verse-by-verse interpretation of the Bible. The author's original intention was a complete interpretation of the New Testament. But since other New Testament Scriptures already had brief interpretations by Archimandrite Michael (Luzin), work on them was secondary to the works of the Apostle Paul. Moreover, unlike Archimandrite Michael, who actively used Western literature, Bishop Theophan had a sharply negative attitude towards German biblical studies of his time 20 . While many biblical scholars of Russian academies read with enthusiasm and polemicized with Western scholars, the Vyshensky recluse sometimes fundamentally did not use Western works, giving them secondary importance in relation to the Greek fathers. This was his special uniqueness. He prepared complex interpretations for all 14 messages, of which 13 were completed during his lifetime and contain both private introductions and interpretations of the text. The 14th interpretation (on the Epistle to the Hebrews) contains only the introductory part, which was published after the death of the saint. All introductions to the messages consider issues of authorship, addressees, reason for writing, goals and objectives, and the division of the text by content is given. After each introduction, the author begins to explain the message, in the text of which he almost always distinguishes the preamble, dogmatic and moral sections. Examining verse by verse, the exegete first of all stops at identifying the literal meaning of words and expressions and goes into philological details. He strives to convey not only the general idea of ​​Revelation, but also makes the reader feel the spiritual power hidden in it, comparing Slavic quotations of the Old and New Testaments, turning to the Greek text of the Holy Scriptures 21. Theophan based his interpretations on the statements of St. John Chrysostom, Blessed Theodoret of Cyrus, Blessed Jerome, Blessed Augustine, Blessed Theophylact of Bulgaria and other saints of antiquity. The thoughts of the saints were almost always presented to them in the form of quotes without reference to the Russian editions of the translations. In some cases, it is practically impossible to distinguish where the patristic speech ends and the thoughts of St. begin. Feofan. In “difficult” places that cause controversy, the author cites the variability of the opinions of saints and justifies his choice in favor of one or another exegesis. To develop his thoughts, the saint indicates the etymology of Greek words 22, develops his terminological apparatus, and compares the opinions of teachers of ancient and modern times. For example, when considering the verse “the law is spiritual, but I am carnal, sold to sin” (Rom. 7:14), the exegete first connects it with everything said earlier: “in order to more conveniently understand the speech of the Apostle, one must bear in mind that here, as before, when speaking about himself, he speaks in the person of fallen man who has not accepted grace,” then sums up the general conclusion: “all of our interpreters 23 understand here an image of the state of man before the law and under the law, that is, one who has not received grace,” and then examines in detail each of the expressions of the phrase: “the law is spiritual,” “carnal,” “what is the spirit?”, “what is the soul?”, “sold for sin,” “sold.” When asked about the fleshiness of a person, he gives the following thoughts: “fleshness here does not mean only a carnal, sensual life, but expresses the generally bad state of a fallen sinner. In his letter to the Corinthians the Apostle called the same thing soulfulness (cf. 1 Cor. 2:14). But it is also possible to distinguish between soulfulness and carnality, as two types or two sides of a homogeneous life, by fleshiness we mean sensual life, passing in carnal pleasures, and by soulfulness, life passing in the arrangement of exclusively earthly well-being...” 24 . And when interpreting the expression “without the law, sin is dead” (Rom. 7:8), the Right Reverend argues that the deadness of sin can mean both that “sin before the law is not recognized as sin,” and that sin before the law was “as if asleep and motionless.” As an argument, the opinions of Blessed Theodoret, Blessed Theophylact, Ambrosiastes, and Ecumenius are examined. At the same time, the exegete does not draw clear conclusions: “Our interpreters have both understandings…” 25 The commentaries of St. Theophan are written in simple, accessible language, designed for a wide range of readers. And in genre they are similar to an edifying conversation between an elder wise in spiritual life and his brothers and sisters in Christ. However, outlining clear patterns of spiritual growth and spiritual decline, the saint leaves the reader the right to make a choice between different interpretations: everyone chooses for himself the means to save the soul. Therefore, the humble Theophanes treated his works with caution: “... it cannot be said that every verse “should” be understood without fail in the way I have stated it; but that “it is possible” to understand each of them this way, I dare to hope that no one will deny it.” 26 The next of the outstanding exegetes of the epistles of the Apostle Paul after St. Theophan should be called Prof. DI. Bogdashevsky. Dmitry Ivanovich Bogdashevsky (1861–1933), later known as Archbishop Vasily, became famous as a hierarch of the Russian Orthodox Church, church writer and interpreter of the Holy Scriptures 27 . Dmitry was born into the family of a priest in the Volyn province and studied at the Volyn Seminary. He graduated from the Kyiv Theological Academy, where he subsequently taught the history of ancient and modern philosophy (since 1887) and the Holy Scriptures of the New Testament (since 1897). In 1890 he defended his master's thesis “False teachers exposed in the First Epistle of St. John." In 1904 he was awarded the degree of Doctor of Theology for his work “The Epistle of St. Paul to the Ephesians. Isagogical-exegetical research." After the death of his wife, he accepted holy orders, and then became a monk with the name Vasily (1913). In 1914, Archimandrite Vasily (Bogdashevsky) was appointed rector of the KDA, becoming the last rector of the Academy before its closure. He was a member of the Commission for the scientific publication of the Slavic Bible. Since 1914 - Bishop of Kanevsky, vicar of the Kyiv diocese (later - archbishop). Since 1915 - an honorary member of two theological academies: Petrograd and Kazan. In the 20s he acted as a determined opponent of “renovationism” in Ukraine. Died in Kyiv. Archbishop Vasily knew well the contemporary Russian and Western scientific literature on the New Testament 28, read studies and studied sources in the original languages. He always sought to follow the admonition of the Apostle Paul: “test everything, hold fast what is good” (1 Thess. 5:21). And his “always leaders in resolving the most difficult isagogical and exegetical issues were the fathers and teachers of the Church, mainly St. John Chrysostom and Blessed. Theodoret" 29. According to his own remarks, he was “most alien to any kind of originalism that is now so fashionable and everywhere tried to adhere to a strictly scientific positive point of view, justified by historical church tradition” 30. However, despite the critical study of Western thought, as Popov noted, Bogdashevsky paid excessive attention to the analysis of the hypercritical hypotheses of Western biblical scholars, incl. and did not have serious scientific significance 31 . Western issues were taken as a basis, active polemics were conducted with them, and few personal views and positive disclosure of the teachings of the Church were given. One of Archbishop Vasily’s strengths is his attention to philology. Bogdashevsky always paid attention to the differences known from manuscripts and patristic works, used critical editions of his time and pointed out the discrepancies in Slavic manuscripts. His interpretations are based on the most accurate clarification of the meaning of expressions and individual words, and the determination of syntactic connections. Often the researcher objected not only to contemporary Western commentators, but also to Orthodox, ancient and contemporary ones. A special place among the works of D. Bogdashevsky is occupied by his doctoral dissertation: “The Epistle of St. ap. Paul to the Ephesians. Isagogical-exegetical. research" (Kyiv: Tip. Gorbunova, 1904). The work is based not only on the processing of all previous literature 32, but also on the comparison of dozens of New Testament manuscripts from the libraries of St. Petersburg, Moscow and Kyiv 33. The book is divided into two parts: the first examines the origins of the message (place and time of creation, purpose and reason for writing, authenticity, independence of the message), and the second provides an extensive line-by-line commentary. The first part of the work is the most complete set of opinions in Russian biblical studies of that time about the addressee and dating of the letter to the Ephesians. The author resolutely stands on the position of church tradition, defending it even where the sources of antiquity seem to fall silent. Despite the absence of the words “ἐν Ἐφέσῳ” (Eph. 1:1) in the Codex Sinaiticus and Vaticanus, Bogdashevsky strongly objects to critics who deny the Ephesian address of the epistle. The letter, in his opinion, was written in the first bonds in Rome (not in Caesarea) ca. 61–63, before the writing of Philippians. The author's original point of view is the identification of the mysterious letter "from Laodicea" (Col. 4:16) with the letter to the Ephesians 34. Despite the similarity of ideas and simultaneity of appearance, the letter to the Ephesians is not a reworking or abbreviation of the letter to Colossians 35; it is also independent in relation to the letters of the Apostle Peter, who even reveals some “indications” of the letter to the Ephesians (see 2 Pet. 3.15–16). The central concept in the epistle under consideration, Paul's “Christian Catechism,” is unity: the headship (ἀνακεφαλαιώσασθαι) of everything that exists in Christ (Eph. 1:10), the unity of Christ and the Church (Eph. 1:23; 5:25), the Church and all manifestations of its life (Eph. 4:4), Jews and Gentiles in Christ (Eph. 2:13), unity of faith and knowledge (Eph. 4:13) 36. The second part of the work sequentially examines the entire message, highlighting thematic passages. Bogdashevsky sees in it a single plan and divides the content into dogmatic (chap. 1–3) and moral parts (chap. 4–6). The subject of the dogmatic part is the revelation of the greatness of the work of Christ, the “mystery” (Eph. 3:9) of the calling of the pagans to salvation and the establishment of the Church of God under the Head - Christ. The Church is the Body of Christ (Eph.1:23), it is “the fullness of Him who fills all in all” (Eph.1:23). In God, the Father of all, is hidden an infinite wealth of glory, a wealth of all perfections. From the love of God comes the good will to “unite all things in heaven and on earth under the head of Christ” (Eph. 1:10). Salvation is a matter solely of God’s mercy, and not of man’s merits (Eph. 2:8–9). According to Bogdashevsky, ap. Paul shows the essence of saving people with the help of such concepts as grace, redemption, forgiveness, headship, co-life, salvation and reconciliation. The most important term in this series is adoption as sons (υἱοθεσία) to God through Christ (Eph. 1:5). God calls everyone to salvation, but only those who respond to this call are the chosen ones. The objective condition of salvation is grace, the subjective condition is faith. Faith is the gift of God: “For by grace you have been saved through faith, and this not of yourselves, it is the gift of God” (Eph. 2:8–10). It is fitting for believers to be strengthened by the power of the Spirit in the “inner man” (εἰς τὸν ἔσω ἄνθρωπον, Eph. 3:16) in order to prepare within themselves a dwelling place for the Lord. “The inner man is the highest spiritual, god-like nature of man, the spirit (πνεῦμα), as opposed to the flesh (σάρξ)” 37. Although every Christian is a new man, a new creation, not everyone is a perfect man (τέλειος ἀνήρ). Perfection is characterized by maturity, the depth of Christian knowledge, the subject of which is the Son of God. The task of the Church is to help achieve this knowledge, to come “into the unity of the faith and the knowledge of the Son of God, into a perfect man, to the measure of the full stature of Christ” (Eph. 4:13). A feature of Bogdashevsky’s exegesis and his great merit is a strict scientific approach based on a thorough philological analysis of manuscripts, ancient interpretations and Greek terminology of the New Testament. Unfortunately, of the fundamental works on the Apostle Paul, Archbishop Vasily left behind only an interpretation of the Epistles to the Ephesians 38. Research by N.N. Glubokovsky and their significance for the exegesis of the letters of the Apostle Paul Undoubtedly, the most outstanding Russian researcher of the Apostle Paul at the beginning of the twentieth century. was N.N. Glubokovsky. Like Bogdashevsky, he took a course towards a scientific approach to the interpretation of the messages of the “apostle of tongues”. He examined all previous domestic works on the Apostle Paul, and also took into account Western works, including data from recent archaeological excavations and current theological discussions of that time. Nikolai Nikanorovich Glubokovsky was born in 1863 in the Vologda province. After graduating from the Vologda Theological Seminary in 1884, he entered the Moscow Theological Academy, from which he graduated in 1889 with a candidate of theology degree. Then he was appointed teacher of the Holy Scriptures at the Voronezh Theological Seminary. In 1890 he defended his master's thesis "Blessed Theodoret, Bishop of Cyrrhus." In 1891 N.N. Glubokovsky was invited to the St. Petersburg Theological Academy to the chair of the Holy Scriptures of the New Testament, which he occupied for more than twenty-five years. In 1897 he defended his doctoral dissertation “The Gospel of the Holy Apostle Paul according to its origin and essence,” which became the basis for a grandiose publication of the same name in three books (1905, 1910 and 1912). In 1909 he was elected a corresponding member of the Russian Academy of Sciences in the department of Russian language and literature. On behalf of the Holy Synod, Prof. Glubokovsky was involved in correcting the Slavic-Russian translation of the New Testament into Russian, and was an editor in the magazines “Church Bulletin” and “Christian Reading”. He was also a contributor to the Orthodox Theological Encyclopedia, and after the death of A.P. Lopukhina became its editor. Many articles in the encyclopedia were written by him. In 1921, he and his wife went to Finland, from there to Germany, then to Czechoslovakia, to Prague, where he took the position of professor at the university. In 1922–1923 taught a course in theology at the University of Belgrade, and then New Testament at the University of Sofia. Nikolai Nikanorovich actively published in various magazines, was an honorary member of the Moscow and Kyiv Theological Academies, the London Bible Society, and several scientific, cultural, educational and charitable institutions. Died in Sofia in 1937. During his life, Glubokovsky N.N. wrote ok. 40 major works and about 1000 articles and notes 39 . The main subject of his study N.N. Glubokovsky chose the life and works of the Holy Apostle Paul. Among his works, published in Christian Reading, there are such famous works as “The Teaching of St. The Apostle Paul about the afterlife and the resurrection of the dead" (1888) 40, "The Good News of St. The Apostle Paul and the Mysteries" (1909) 41, "The Teaching of St. The Apostle Paul on good and evil spirits" (1900) 42, "Teaching of St. The Apostle Paul on Christian life “in the Spirit” and his original independence” (1904) 43 and many others 44 . In the work “The Gospel of Christian Freedom in the Epistle of St. Paul the Apostle to the Galatians” (1902) 45 the author proves that the letter was written to the ethnic Galatians (“pagans”) living in the north of the Roman administrative district of Galatia, after the second visit to the Galatian communities, which occurred during the third missionary journey (c. 57-58) 46 . The late dating of the letter makes it possible to explain Paul’s rejection of the Old Testament law not by his revolutionary nature, but by the historical processes of the development of the New Testament Church, as the successor of the Old Testament in the spirit of adoption to Christ. Glubokovsky proves that Paul protects his authority by personal communication with the Apostle Peter (“historical”, Gal. 1:18), as well as by following the decisions of the Apostolic Council (Acts ch. 15). The law does not give righteousness, “the righteous shall live by his faith” (Gal. 3:11, see Hab. 2:4), since he draws his righteousness from faith, without it righteousness can neither arise nor exist 47. In the major three-volume biblical and theological work “The Good News of St. Apostle Paul according to his origin and essence" 48 Glubokovsky explores the relationship between the theology of the apostle. Paul with Jewish and Greco-Roman contexts. The author proves the divine dignity of Paul's "gospel", objecting to hypotheses about the psychological or magical change of the "apostle of tongues" when Christ appeared to him. In the first volume, the professor examines the teaching of the Holy Apostle Paul on the pre-existence of the Messiah-Christ, the concept of atonement and justification, compares Paul's eschatological ideas with Judeo-rabbinic ideas on these issues, and explores the surrounding apocryphal-apocalyptic literature. In the second volume - he studies the dependence of Paul's gospel on the theology of Philo of Alexandria, book. The wisdom of Solomon, the influence of Greco-Roman education on him. The third volume draws conclusions about the methods of justifying the divinity of Paul's "gospel" and provides an extensive alphabetical index of the first two volumes. Paul's thesis, “The gospel that I preached is not human, for I also received it... through the revelation of Jesus Christ” (Gal. 1:11-12), according to Glubokovsky, is “completely indisputable for faith... The apostles are rewarded with divinity in their evangelism.” But,” Glubokovsky deduces the credo of his scientific work, “unshakable for faith, such a situation only serves as a call for the mind to accept it and obey. But this can be achieved not by blind obedience, but by rational validity... according to the general laws and methods of logical persuasion. If the dogmas of faith are to become the own principles of human consciousness, then rational justification is necessary for the mind to accept them as an inalienable property according to its basic needs and norms. Not at all because of the abuses of human resistance alone, but by the very nature of things, the rational provision of Christian divinity is fundamentally required, since “the rational of God” can become “reasonable human,” of course, only by a reasonable method of scientific argumentation” 49. Works of Prof. N.N. Glubokovsky have not lost their relevance to this day. Encyclopedic erudition, thoroughness and comprehensiveness of research, good knowledge of foreign theological thought, and rootedness in the church make his research a good source for finding answers to questions that are still controversial to this day. The peculiarity of his approach, as the priest notes. Dmitry Yurevich, was that “taking into account the judgments of church authors on each issue, he very often follows the flow of their thought, formulating it in his own words” 50. The homiletical approach dominated almost undividedly until Archpriest Avvakum. The first system of hermeneutical principles in Russian biblical studies was outlined in the 50s. XVI century St. Maxim the Greek, who came to Moscow to correct church books. Since the era of St. Peter (Mogila) theological schools began to develop in Ukraine (beginning of the 17th century). Kyiv theologians studied in the West, adopting knowledge and borrowing forms of teaching. True, the absorption of Latin and Protestant theological structures was so great that later they began to talk about this as the “captivity” of Kyiv schools by Latin “scholasticism”. In 1685, a school was founded in the Moscow Epiphany Monastery, which later became the Slavic-Greek-Latin Academy, the predecessor of the MDA. Its founders, the Greek monks brothers Likhud, continued the works of St. Maxim the Greek on correcting the Slavic translation of the Bible. In the 17th century The Bible was edited by Jerome. Macarius (Petrovich; d. 1766), archimandrite. Theophylact (Gorsky; d. 1788), archbishop. Tikhon (Malinin), archimandrite. Gabriel (Petrov, 1730–1801) and others. These were the first steps towards independence; most of their works remained in manuscript. "Authors of the 18th century" in many ways still depended on heterodox sources, often limiting themselves to their translations and retellings.” – “Russian Biblical Studies” // Alexander Men, priest. Bibliological dictionary – https://azbyka.ru/otechnik/Spravochniki/bibliologicheskij-slovar-tom-1/. At the end of the book there was also a map of all the geographical places mentioned in the New Testament. – Approx. auto Full name of the publication: Old Slavic Carpin Apostle of the 13th century with the Greek text of 1072, collated from ancient Slavic monuments of the 11th–17th centuries, with Greek variant readings borrowed from the New Testament of the 1747 edition of Reinect. – M., 1885–1888. - Cap. T. 1, part 2; T. 4, part 1: Karpinsky Apostle of the 13th century. Ancient Slavic translation of the Apostle and his fate until the 15th century: Experience in studying the language and text of the Slavic translation of the Apostle based on manuscripts of the 12th–15th centuries. – M.: Univ. type. (M. Katkov), 1879 Ancient Slavic Apostle. – Sergiev Posad: 2nd type. Snegireva, 1892–1908. – In issue. 2–5: Ed. Russian department language and literature Imp. Academician sciences, typ. Holy Trinity Sergius Lavra. · Vol. 1: Epistles of St. Apostle Paul according to the main lists of four editions of the handwritten Slavic Apostolic text with discrepancies from fifty-one manuscripts of the Apostle of the 12th–16th centuries: Epistle to the Romans. – 1892. · Vol. 2: Epistle of St. Apostle Paul to the Corinthians 1st according to the main lists of four editions of the handwritten Slavic Apostolic text with discrepancies from fifty-seven manuscripts of the Apostle of the 12th–16th centuries. – 1906. · Vol. 3, 4, 5: Epistles of St. The Apostle Paul to the 2nd Corinthians, to the Galatians and to the Ephesians according to the main copies of four editions of the handwritten Slavic Apostolic text with variations from fifty-six manuscripts of the Apostle of the 12th–16th centuries. – 1908. Quote from: Russian theological writers. B.2. Researchers and interpreters of the Holy Scriptures. Bibliographic index - M.: RSL, Novospassky Monastery, 1999 - p. 64 Our Holy Father Ephraim the Syrian Interpretation of the Epistles of St. Apostle Paul / Preface, trans. and note. // Creations of St. Fathers in Russian lane, published under Moscow. Spirits. Academician – T. 60. – Sergiev Posad, 1895. Quote from: Russian theological writers. B.2. Researchers and interpreters of the Holy Scriptures. Bibliographic index - M.: RSL, Novospassky Monastery, 1999 - p. 24 Solsky S.M. Review of the book by F. Farrar “The Life and Works of St. Apostle Paul" // Tr Kyiv. Spirits. Academician – 1887. – No. 1. – P. 140–152. Irenaeus (Horde), archbishop. Essay on the life of St. Apostle Paul as an introduction to his Epistles // Tr. Kyiv. Spirits. Academician – 1864. –T. 3. – pp. 501–568. Solsky S.M. Farewell conversation of the Apostle Paul with the Ephesian shepherds // Guide for rural shepherds. – 1869. – No. 2. – P. 8–16, 37–43, 77–85. Solsky S.M. The supernatural element in the New Testament Revelation, according to the testimony of the Gospels and the Epistles of St. Apostle Paul: [Doc. dis]. – Kyiv: Type. Davidenko, 1877 Lopukhin A.P. Apostle Paul in the centers of the classical world // Christian. reading. – 1896. Part 2. Muretov M.D. Apocryphal correspondence of the Apostle Paul with the Corinthians. – Sergiev Posad: 2nd type. Snegireva, 1896. Muretov M.D. Is there any reference to spiritual marriages in 1 Cor. 7, 36–38 and 9, 5 // Theologian. messenger –1903. – July – Aug. – pp. 376–392, 633–655. Myshtsyn V.N. The teaching of St. Apostle Paul on the law of works and the law of faith. – Sergiev Posad: 2nd type. Snegireva, 1894. Biblical Science: Academic Readings on the Holy Scriptures of the New Testament: 1–5 / Ed. and with a preface. N.I. Troitsky. – M.: Type. Lissner and Heschel, 1900–1906. - Exit. Dan. 2–6: Tula: Typ., Fortunatova. · [3]: Vol. 1: St. Apostle Paul and his Epistles. – 1905. – 41 p. · [3]: Vol. 2: The Roman Church and the Epistle to the Romans. – 1905 (region 1906). – 141 p. · [4]: ​​Corinthian Church and the Epistles to the Corinthians. – 1906. – 76 p. · [5]: Colossian Church and the Epistle to the Colossians; The Thessalonian Church and the Epistle to the Thessalonians. – 1906. – 190.5 p. “In order to feed on the word of God and nourish spiritual life within oneself with it, one must assimilate it wholeheartedly. For this, when starting to read, place yourself in the presence of God and ask the Lord for enlightenment of the mind; then, prayerfully opening your heart to accept the truth, understand by reflection and understand the content of what you read. Then arouse sympathy for the understood person, or lead him to the heart and love him; desire to use those you love in life, or determine in what cases in your life the truths you understand and love can be used and apply them to action. This will be the whole-hearted assimilation of the Scriptures.” - Quote by: Smirnov P. A. The life and teaching of St. Theophan the Recluse. – M.: Parish of the Kazan Church. B.M. in Yasenevo, 2002 – Reprint of the 1905 book of the same name. – page 329 Words of Bishop Feofan. About Orthodoxy. Page 193. – Quoted. according to Smirnov P.A. Decree. op. – page 329 See: Korsunsky I., prof. His Eminence Bishop Theophan, formerly of Vladimir and Suzdal. Biographical sketch. – M.: Type. A. I. Snegireva, 1895 – p.251. See Irenaeus (Pikovsky), Hierom. Interpretation of the Epistles of the Holy Apostle Paul by St. Theophan the Recluse. – http://www.bogoslov.ru/text/561751.html (09.12.2010). Thus, when interpreting 1 Cor. 4:11 the exegete clarifies the meaning of the Greek words: “To suffer - κολαφιζόμεθα - expresses when someone is pushed out of the house. We wander – ἀστατοῦμεν – there is nowhere to stay for the night or for rest.” - Quote by: Feofan, ep. Interpretations of the first letter of St. Apostle Paul to the Corinthians. – M.: Publishing house. Afonsky Rus. Panteleimonova Mon., 1893 – p. 175. From the brief remark “our interpreters” here, as in other places, it can be assumed that St. Theophan the Recluse polemicizes with “Germans” unknown to us, whose works he knows, but does not name. – Approx. auto Quote by: Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Romans (Ch. 1–8). – M.: Rule of Faith, 2006 – pp. 552–562. Quote by: Theophan the Recluse, St. Decree. op. – page 537. Unfortunately, such internal dialogues of argumentation are obscured in the work of the priest. N. Rudinsky “The Life and Works of the Holy Apostle Paul” (St. Petersburg, 1912). Compiled on the basis of the interpretations of St. Theophan, this work, popular in our time, eliminates all polemics, blurs the terminology, and deprives the reader of references to the Greek text. Although the style of language of St. Feofana is preserved, but the nature of the interpretations from intriguingly dogmatic turns into dry moralizing. Nowadays, Rudinsky’s work is often published under the title “The Intelligent Apostle. Epistles of the Apostle Paul, explained by Saint Theophan the Recluse” without indicating in the title Rudinsky himself (for example, M.: Rule of Faith, 2008). – Approx. auto Psalm one hundred and eighteenth interpreted by Bishop Theophan. – M.: Publishing house of the Athos Russian Panteleimon Monastery, 1891 – p. 496. About the theological heritage of Prof. DI. Bogdashevsky, see course work: Stolnikov Sergius, priest. Theological analysis of the works of Prof. D.I. Bogdashevsky on the Holy Scriptures of the New Testament - http://www.teolog.ru/lib/t2.php?pid=7 (12/9/2010). This is evidenced by his regularly published “Exegetical Notes” - Kyiv, 1904–1905. – Approx. auto Bogdashevsky D. Epistle of St. ap. Paul to the Ephesians. Isagogical-exegetical. research - K.: Type.I.I.Gorbunova, 1904 - p. 2. Popov K.D. Review of op. prof. KDA D.I. Bogdashevsky “Message of St. Ap. Paul to the Ephesians" - K., 1904. Quoted. from: Orthodox Encyclopedia, T. 7 – pp. 75–78 – http://www.pravenc.ru/text/150699.html (12/9/2010). From Russian literature, Bogdashevsky most of all refers to Ev. Feofan (Govorov). From abroad - to Weiss, Zahn, Lightfoot, Harnack, Meyer, Hoffman, Brown, De-Wette, Hort, McPherson, Abbott, Black, Oltramar, Olshausen, etc. - Approx. auto In codifying manuscripts, Bogdashevsky gives preference to Tischendorf. – Approx. auto Asserting the impossibility of losing any of the messages of St. Paul, since even a private letter to Philemon was preserved by the Church, Bogdashevsky concludes: “The Epistle from Laodicea is the Epistle to the Ephesians - not written specifically to the Laodiceans, as Marcion claimed, but received in Laodicea from another church.” – Bogdashevsky D. Epistle of St. ap. Paul to the Ephesians. Isagogical-exegetical. research - K., 1904 - p. 119. Epistles of Eph., Col. and Flm. appeared almost simultaneously, since all three documents were sent through Tychicus and Onesimus. Ephesus and Col. similar in form and content, the same historical conditions (ties) of the churches to which they are addressed, located nearby. Tychicus is given the same assignments (cf. Eph. 6:21–22 and Col. 4:7–8). However, Ephesians was sent before Col. and Flm. Consequently, Tychicus made two voyages to Asia Minor. – Bogdashevsky D. Decree. op. – pp. 36–37, 122–123. A complete bibliography of the works of Archbishop. Vasily (Bogdashevsky), related to the personality of the Apostle Paul, see: PE, T. 7 – pp. 75–78 – http://www.pravenc.ru/text/150699.html (12/9/2010). Bogdanova T. A., Klementyev A. K. Glubokovsky N. N. // Orthodox Encyclopedia. T. 11. – M., 2006 – p. 609. Glubokovsky N.N. The teaching of St. Apostle Paul on the afterlife and resurrection of the dead // Christian. reading. – 1888. – Jan. Glubokovsky N.N. Annunciation of St. Apostle Paul and the Mysteries // Christian. reading. – 1909. – April, June – July. Glubokovsky N.N. The teaching of St. Apostle Paul on good and evil spirits // Christian. reading. – 1900. – Jan. Glubokovsky N.N. The teaching of St. Apostle Paul about Christian life “in the Spirit” and his original independence // Christian. reading. – 1904. – Apr. – pp. 751–787. List of scientific works of prof. N.N. Glubokovsky, see the publications: Russian theological writers. B.2. Researchers and interpreters of the Holy Scriptures. Bibliographic index - M.: RSL, Novospassky Monastery, 1999 - pp. 75–86; Danilenko B., prot. Bibliography of N. N. Glubokovsky’s lifetime publications relating to the period of his emigration (1921–1937) / Glubokovsky N. N. Academic vows and covenants. M.; Sergiev Posad, 2005. – pp. 137–145; SPbDA. History of the Academy. Professorial staff. – Glubokovsky N.N. – http://www.spbda.ru/academy/r-112.html (09.12.2010) Glubokovsky N.N. The gospel of Christian freedom and the Epistle of St. Apostle Paul to the Galatians: A condensed review of the Apostolic Epistle from its original readers, conditions of origin, content and dogmatic history. meaning. – St. Petersburg: Type. Lopukhina, 1902. With minor changes, this work was republished in Sofia in 1935. A good analysis of the work of N.N. Glubokovsky. “The Good News of Christian Freedom in the Epistle of the Holy Apostle Paul to the Galatians” was made in the corresponding article by St. Dmitry Yurevich (2000) – email. text: http://www.sinai.spb.ru/ot/glubokov.zip (09.12.2010). Glubokovsky N.N. The gospel of Christian freedom and the Epistle of St. Apostle Paul to the Galatians. – Sofia, 1935 – page 130 Glubokovsky N.N. Annunciation of St. Apostle Paul according to his origin and essence: Biblical and theological study: Book. 1–3. – St. Petersburg: Type. Montvida, 1905–1912. · Book 1: Introduction. The Conversion of Saul and the “Gospel” of St. Apostle Paul. Paul's "Gospel" and Jewish-rabbinic theology, apocrypha and apocalypticism. – 1905. · Book 2: "Gospel" of St. Apostle Paul and theosophy of Philo, the Book of the Wisdom of Solomon, Hellenism and Roman law. Conclusion. – 1910. · Book 3: The divinity of Pavlov’s “Gospel” and the method of substantiating this in research about it. Supplements and Index to the contents of the first two books. – St. Petersburg: Synod. typ., 1912. Glubokovsky N.N. Annunciation of St. Apostle Paul according to his origin and essence: Biblical and theological study: Book. 3 – page 4. Yurevich D. Theological analysis of the work of Professor N.N. Glubokovsky “The Good News of Christian Freedom in the Epistle of the Holy Apostle Paul to the Galatians” (Sofia, 1935) – 2000 – el. text: http://www.sinai.spb.ru/ot/glubokov.zip (09.12.2010).