Scientific and teaching activities of Archpriest Alexander Vasilyevich Gorsky at the Moscow Theological Academy from 1862 to 1875.

Contents Abstract. UDC 27–75 (929) 1. Basic biographical information 2. Teaching activities 3. Scientific works prot. A. V. Gorsky 3.1. Published materials by A.V. Gorsky 3.2. Publications belonging to A.V. Gorsky, but not included in his heritage 3.3 Anonymous publications belonging to A.V. Gorsky. 3.4. Archival materials prot. A.V. Gorsky 4. Scientific guidance 5. The last days of Archpriest A.V. Gorsky. His successors Conclusions Archival documents Sources Literature Abstract. UDC 27–75 (929) In 1862, Archpriest Alexander Vasilyevich Gorsky headed the Moscow Theological Academy and, at the personal request of the Metropolitan of Moscow, moved to the department of dogmatic theology. The scientific and teaching activities of Archpriest Alexander during this period are little studied. His lectures on dogmatic theology were not published; only brief evidence of their content from the memoirs of his students is mentioned in the literature. This publication will reveal the main features of his readings of basic and dogmatic theology. In church periodicals we were able to discover publications not included in his legacy, as well as several interesting archival materials. Some of them have already been introduced into scientific circulation, others have been submitted for publication, including reviews of the certification essays of MDA teachers. The analysis of materials from this period allows us to draw a conclusion about the originality of the dogmatic ideas of Archpriest Alexander and their direct connection with his church-historical concept. 1. Basic biographical information In 1862, Archpriest Alexander Gorsky became the first non-monastic rector of the theological academy. Regarding the new position, he wrote in his diary: “1) they elected me, not experienced in government positions; 2) in stormy times; 3) not in the general order... Perhaps this experience... will give the white clergy a way out for occupying higher academic positions together with monastics” 1. The reign of Emperor Alexander II, in comparison with the reign of his father, Nicholas I, was indeed turbulent. Various aspects of state life were transformed, reforms of higher secular and religious education were prepared. In 1866, Archpriest John Yanyshev, who had previously served in Wiesbaden, was appointed rector of the capital's academy, and Parisian Archpriest Joseph Vasiliev headed the committee for the preparation of the new Charter of theological academies. A new challenge for the Church was the sharply increased criticism of religion from natural science. In this matter, the Church did not receive the expected support from the secular authorities. According to St. Filaret (Drozdov), recorded by A.V. Gorsky, “the time has apparently come when it is necessary to openly fight, as in the first times, without taking advantage of the patronage of secular power; but the Church, persecuted by it, had to fight against paganism and defend itself: so now it must fight against human wisdom” 2. One of the effective means of this struggle was church periodicals. The reforms carried out and the weakening of censorship made it possible to expand the scope of publications and bring the discussion of the problems and tasks of the Church into the public space. Along with academic publications, non-departmental church magazines began to be published, aimed at a wide audience: “Soulful Reading”, “Wanderer”, “Orthodox Review”, “Readings in the Society of Lovers of Spiritual Enlightenment”, “Brotherly Word”. Among the editors of these publications were students of A.V. Gorsky: V.P. Nechaev, A.M. Ivantsov-Platonov, N.I. Subbotin. Fr. himself Alexander prepared the Charter of the Society of Lovers of Spiritual Enlightenment. On the pages of international church periodicals, polemics with the Jesuits intensified. Articles from the Parisian publication of Archpriest Joseph Vasiliev “L`Union Chretienne” were republished in new domestic magazines. The editor of the French magazine, Abbot René Guette, an outstanding church historian, converted to Orthodoxy and, at the recommendation of Metropolitan Philaret of Moscow, was awarded the degree of Doctor of Theology. Review of the essay “The Schismatic Papacy” by Fr. Vladimir Goette was prepared by Archpriest. A. V. Gorsky. At the same time, a dialogue was held about the rapprochement of the Russian Church with the Anglican Church. At the end of the 60s. Consultations began with representatives of the Old Catholic movement, led by Professor S. Döllinger. In 1863, the question was raised about lifting the ban on the entry of Jesuits into Russia, established by Emperor Alexander I. M. P. Pogodin, commenting on the ongoing transition of representatives of the world to Catholicism, asked: “Why didn’t those who converted return home to ask Philaret, Innocent, Gorsky and show them their doubts and bewilderments?” 3 – giving the rector of the MDA a place of honor next to the most authoritative bishops. In 1866, Yu. F. Samarin sent Archpriest Alexander his book “The Jesuits and Their Relation to Russia” with the words: “Your judgment would, of course, be dear to me, but I don’t dare ask you for it, knowing that you are extremely burdened” 4 . In his response letter, Archpriest A.V. Gorsky thanks Yu. F. Samarin for the expensive gift and praises him for his “deep understanding of the true spirit of Christianity, sincere conviction in its faithful preservation in the Orthodox Church and the purity of the Christian conscience” 5 . In 1865, at the recommendation of Metropolitan Philaret of Moscow, Archpriest Alexander was awarded the degree of Doctor of Theology for a set of scientific works. Since 1865 he was an honorary member of the Kyiv Theological Academy, and since 1872 - of the Kazan Academy. At the same time, his achievements were widely recognized by secular science. In 1864, Prot. A. V. Gorsky was elected honorary doctor of history at Moscow University, in 1867 at St. Petersburg University, and in 1871 at the Yugoslav Academy of Sciences and Arts in Zagreb. For his joint work with K. I. Nevostruev in describing the manuscripts of the Synodal Library, he was awarded the newly established Lomonosov Prize in the field of literature. In preparing the reform of both university and academic education, the importance of confronting natural science criticism was taken into account. The University Charter of 1863 retained the compulsory nature of theological disciplines for all Orthodox students, but teaching was reoriented towards general Christian apologetics. In 1865, Metropolitan Filaret (Drozdov) requested the opinion of the rector of the MDA on how to improve the teaching of theological disciplines at universities. Archpriest A.V. Gorsky recommended, despite the brevity of the courses, not to limit oneself to apologetics, but to “introduce students to the very dogmas of the faith” 6, since they are the basis of the Christian worldview. The second half of the 60s for Archpriest A.V. Gorsky was overshadowed by the losses of close colleagues. In 1863, the oldest professor, P. S. Delitsyn, died. His role in the publication of the Works of the Holy Fathers was so great that the publication of academic journals was suspended for seven years. In 1866, Archbishop Filaret of Chernigov died, and the following year, Metropolitan Filaret of Moscow. Archpriest A.V. Gorsky personally collected materials for the glorification of his mentor, and, according to the editor who published them in 1914, he did this during the life of St. Filaret 7. In 1868, on the day of remembrance of the opening of the MDA, the rector honored the memory of the deceased with a sermon in which he noted their outstanding role in the Russian Church: “...blessed are the works in word and deed, science and life of those who served for the creation of the Orthodox Church: their memory will not fade away, and their name will live on for generations: the pagans will teach their wisdom and the church will confess their praise. The memory of the Golubinskys, Delitsyns, Filarets and others will not fade away.” 8. In 1870, Archpriest Alexander brought the audience closer to the church in every sense, having achieved the opening of the academic Church of the Intercession. The rector of the MDA was an active participant in the reform of academic education in 1869 and, perhaps, the main opponent of Metropolitan Macarius (Bulgakov). According to the adopted Charter, a new compulsory subject was introduced - basic theology, and dogmatic theology, church history and church archeology lost this status and were taught only in the corresponding departments. Archpriest A.V. Gorsky believed that the loss of the status of a compulsory discipline by dogmatic theology is dangerous for theological science. In a letter to his friend Archbishop Eusebius (Orlinsky), he shares his experiences: “What kind of masters of theology will be who studied at the Academy of Theology?” 9 - especially since with the introduction of the new Charter in the academies, those who did not study in seminaries and did not have an initial theological education could enter there. It was the rector of the MDA who defended the generally compulsory status of philosophy in the academic program. In addition, thanks to Archpriest Alexander, the first department of natural science apologetics was opened at the MDA, headed by D. F. Golubinsky. This became possible because the rector of the MDA proposed introducing a clause into the academic Charter, according to which “with the permission of the Holy Synod, at the discretion of need, new subjects in addition to those named can be introduced, as well as general changes can be made in the educational part of the Academy” 10. Before the reform of 1869, Archpriest A.V. Gorsky was the only doctor of theology at the MDA and continued to determine the directions of the scientific activity of the academy. According to the Charter of 1869, scientific degrees were awarded based on the results of public defenses of certification essays. In the period from 1871 to 1875, all research submitted for scientific degrees was defended at the MDA. Among them are two doctoral dissertations each in the theological and church history departments and one in church practical dissertations, as well as two master's theses in the historical and theological departments. Students of A.V. Gorsky became doctors of theology: P.S. Kazansky, S.K. Smirnov, V.P. Kudryavtsev-Platonov, Archimandrite Mikhail (Luzin), N.I. Subbotin. It was expected that at the time of graduation the best students would present their master's theses, but the class of 1872 did not live up to these expectations. The first defense of the master's thesis by a graduate of the history department, N. F. Kapterev, took place only a year after graduating from the academy. His classmate, priest Mikhail Sobolev, defended his master’s thesis at the theological department in 1874. In a letter to Archbishop Eusebius (Orlinsky), A. V. Gorsky complains about the current situation: “How can we ensure that we again have masters in any sciences?” 11 This could lead to a serious personnel problem, since, according to the Charter of 1869, a scientific degree was required for appointment to the position of teacher at theological academies. Judging by the correspondence preserved in the archives of A.V. Gorsky, he communicated with many colleagues from other academies. He collaborated with the rector of St. Petersburg Academy of Sciences, Archpriest I. L. Yanyshev, in reviewing certification essays written by teachers of the academies they headed. At the request of the Holy Synod, the rector of the MDA presented a positive review of the doctoral dissertation of Fr. John. Review by prot. A.V. Gorsky is in his archive and is interesting because it reflects his point of view on the permissible boundaries of private opinions in theological science. In the archives of Archpriest A.V. Gorsky there is a letter from the professor of the Kyiv Theological Academy, Bishop Sylvester (Malevansky). Sending Fr. To Alexander his dissertation “The Teaching of the Church in the First Three Centuries of Christianity,” Bishop Kanevsky writes: “Keeping vividly in mind your truly brotherly sympathy and compassion for my illnesses and infirmities, I consider it my most pleasant duty to send to Your Reverence the work of my infirmities, asking you to accept it graciously and condescendingly, as I was once received. I ask for your prayers in feelings of deepest respect and spiritual devotion, and I remain forever Your Reverence’s zealous servant” 12. Recently, Bishop Sylvester of Kaniv was canonized as a locally revered saint on the basis of his scientific merits. Perhaps this precedent will contribute to the consideration of the question that was posed in modern literature in relation to Archpriest A.V. Gorsky. In 1872, the rector of the MDA turned sixty years old, forty of which he devoted to scientific and teaching activities. For services to national spiritual education, Archpriest Alexander was awarded the Order of St. Anna of the first degree. Among the many congratulations and honorary elections on the occasion of his anniversary, there was even a letter of gratitude from the Imperial Society of Natural History Amateurs. 2. Teaching activities A month before the official approval, Prot. Alexandra as rector of St. Filaret (Drozdov) wrote to him: “I believe that you will need to accept the department of Theological Sciences” 13. The short-term academic ministry of monastic rectors (there were six of them in the period from 1841 to 1862) had a negative impact on the teaching of dogmatic theology at the MDA, as was mentioned in the previous part of the biography. A.V. Gorsky wrote in his diary on January 17, 1863: “Maybe God will allow me to do something when I go deeper into my present situation and become acquainted with the field of my new science, dogmatic theology. Will my strength change me? I feel that such work should have been undertaken much earlier than my present years” 14. He gave his first lecture on dogmatic theology ten days after his letter to St. Filareta (Drozdova) November 3, 1862 15 S.K. Smirnov claimed that “Gorsky easily mastered the new subject that was given to him late. In his theological readings the predominance of the historical element is noticeable; The revelation of his positive teaching is preceded by the history of dogma, partly processed by him earlier in his historical lectures, partly re-stated with the help of the best new works of Western theologians” 16. Unlike Archpriest Sergius Smirnov, P.I. Gorsky-Platonov argued that A.V. Gorsky could not be a good teacher of dogmatic theology, since “he had to take up work in a new department, under circumstances that were very unfavorable for the study of a new science” 17. Pavel Ivanovich justifies his opinion by the fact that the rector of the MDA, unlike Metropolitan Macarius (Bulgakov) and Archbishop Philaret (Gumilevsky), did not create his own dogmatic system. In the OR of the RSL in the fund No. 78 of Archpriest A.V. Gorsky in cardboard 8 there are two notes, which the storage dates back to different periods of reading dogmatic lectures - the 60s and 70s. In fact, storage unit 7 contains a summary of dogmatic theology, and storage unit 6 contains an introduction to Orthodox dogmatic theology and three sections related to ecclesiology. The specified items about. Alexander read while serving at the department of dogmatic theology. In the archive of A.D. Belyaev, who replaced Archpriest. A. V. Gorsky at the Department of Dogmatic Theology, there are recordings of the last version of his introductory lectures on this discipline, given in 1874. Comparison of them with the teacher’s own manuscripts allows us to conclude that he developed the lecture questions in more detail than he read in the classroom. At the same time, notes from the first lectures of the course were found in the student’s manuscripts, which are not in the materials of the rector of the MDA, which made it possible to restore the integrity of the introductory part 18. Lectures on dogmatic disciplines Fr. Alexandra differ significantly from the teaching aids of Metropolitan Macarius (Bulgakov). Introducing his course, A.V. Gorsky emphasizes that it is necessary to give “a special place to polemical and apologetic remarks, against attacks on the truth of Christ, which are growing and multiplying. Through this, you can become more familiar with modernity and apply your knowledge to modernity” 19. As an effective method in polemics with other religious representatives of theological science, he uses philological analysis of texts. Unlike Metropolitan Macarius (Bulgakov) and other authors of textbooks on dogmatic theology, Archpriest. A.V. Gorsky does not build a detailed system. In his opinion, in dogma there is no one position from which all others are derived, but its semantic center is the dogma of redemption, therefore all dogmas must be considered in connection with it 20. Analyzing possible options for the sequence of individual parts of the course, he comes to the conclusion that “a more general plan can be called the one according to which they begin with the doctrine of God and His properties, then move on to creation. Here they speak of man and his fall. Then about the Redeemer and redemption. Next - to the doctrine of the Church and the Sacraments" 21 . Thus, his concept of presenting the course is historical in structure. In the introductory part of the lectures on dogmatic theology, the rector of the MDA presents a detailed overview of other confessional theological works, starting from the time of the division of the Western Church. Here Archpriest Alexander addresses the question of the possibility of developing the dogma, which worried him at the very beginning of his scientific and teaching activities. He presents a critical analysis of the concepts of F. Schleiermacher and A. Möhler and formulates his point of view on this issue. Prot. A.V. Gorsky believes that, in principle, it is possible to allow the emergence of new dogmas, but only if they are recognized by the entire Church, although, in his opinion, “in the knowledge of the truths of faith in general, what is meant is not so much breadth as deepening” 22 . The course of dogmatic theology of Archpriest Alexander is a set of treatises devoted to the main doctrinal issues, which are arranged in the order of the Creed. The general plan of presentation is close to the problems of publications in the “PribTSO” of 1847–1849, attributed to the authorship of Archimandrite Alexy (Rzhanitsyn), who at that time held the position of rector of the MDA. A detailed comparison of these doctrinal articles and the corresponding sections of the lecture course by A.V. Gorsky is of interest for a separate study. It can be preliminary noted that the general principle of their construction is a detailed analysis of the Old Testament texts, preceding the presentation of the New Testament teachings and Church Tradition, but in the lecture materials the rector of the MDA focuses on deepening the understanding of the dogmas of the Church in the course of specific theological discussions. For comparison, we note that Metropolitan Macarius (Bulgakov) first cites each dogmatic position in a church definition, and Archbishop Filaret (Gumilevsky) significantly limits the use of church Tradition. The method of giving lectures by A. V. Gorsky also differs from the historical presentation recommended by the Charter of 1869, which was adhered to, in particular, by A. L. Katansky, who considered himself his student. Alexey Lvovich notes that in the generally accepted historical version, “the entire dogmatic system must be repeated several times, depending on how many periods this science is divided into, i.e. the entire body of dogma must pass before the readers’ eyes several times” 23 . A. L. Katansky characterizes the method of Archpriest Alexander as episodic or monographic and notes that the only modern author who follows him in his presentation of dogmatic theology is the Catholic professor at the University of Munich Heinrich Klee. His dogmatics were in the personal library of A.V. Gorsky already at the end of the 30s. V. O. Klyuchevsky, who served in the MDA under the leadership of A. V. Gorsky in the last years of his life, was able to highlight the most significant features of his readings on dogmatics better than any of A. V. Gorsky’s direct students. He claims that Archpriest Alexander “based his dogmatic course on the history of dogma, developing, only with greater scientific means, the techniques tested by one of his predecessors, Filaret Gumilevsky” 24. In addition, Vasily Osipovich draws attention to the fact that in the persons of A.V. Gorsky and F.D. Golubinsky, “a church historian and a philosopher came together and shook hands with each other at the theology department” 25 . This served as the basis for a unique direction of theological science in the MDA, which consists of “the application of church-historical criticism and historical-philosophical analysis to the development of theological-dogmatic doctrine” 26. Indeed, A.V. Gorsky, in his dogmatic readings, pays considerable attention to the analysis of modern philosophical concepts and uses philosophical methodology in the apologetics of Orthodox teaching. The form of presentation of dogmatic theology by A. V. Gorsky did not change throughout the entire time he was reading this discipline, both before and after the reform of academic education. According to Archpriest Sergius Smirnov, he read additional new material beyond the syllabus for each seminary academic course. As a rule, in these lectures the rector of the MDA discussed the most pressing polemical and apologetic issues. In the section on the creation of man, Archpriest Alexander presents a detailed critical analysis of the most pressing issue - Darwin's theory of evolution 27 . This chronologically last material in his notes was prepared by him shortly before his death. After the adoption of the new Charter, no more than ten people studied at the theological department of the MDA, but, according to the testimony of Bishop Nikolai (Ziorov) of Warsaw and Prislinsky, the rector’s classroom was always full. In 1873–1874 Vladimir Solovyov listened to A.V. Gorsky’s lectures, which provides grounds for correlating their theological ideas. Dogmatic theology became no less a favorite discipline for the rector of the Moscow Academy of Sciences than church history. Writes about this, in particular, M. D. Muretov, whom Archpriest Alexander literally begged not to move from the theological department to the historical department, convincing that “history is only an external and often tawdry garment, and the body and being are in theology: in the ideas and ideals revealed by theology in the dogmas of the church” 28. In 1874, Archpriest A.V. Gorsky wrote in his diary: “In short, the whole essence of Christianity: Christ with His truth and grace and people blessed with grace, or the Church! It contains all my theology!” 29 In addition to his main course, Archpriest Alexander “at the request of the students of the history department, in the absence of a special professor, read to them on Byzantine history, and to practitioners - on church archeology” 30, that is, he continued to communicate directly with almost all students of the academy, not only in the church, but also in the classroom. A. D. Belyaev 31 also wrote in his later unpublished memoirs that he lectured on Byzantine history at the history department. The testimony of Archbishop Nicholas of Warsaw and A.D. Belyaev refutes the statement of A.P. Lebedev, who wrote in 1900 that Gorsky “lost all influence on students of other departments” 32. Alexey Petrovich, being primarily a church historian, and gravitating towards modern Protestant methodology, was unable to appreciate either the theological component of his church-historical course, or the peculiarities of the presentation of dogmatic theology. 3. Scientific works of Rev. A. V. Gorsky 3.1. Published materials by A. V. Gorsky Due to the enormous busyness in the last years of his life, Rev. A.V. Gorsky rarely published his materials, and, as before, they were published anonymously. At the request of the Metropolitan of Moscow, he prepared a critical response to the ideologists of the Belokrinitsky part of the schism - “The claims of the “apologist” of the Austrian priesthood,” published in 1864. The rector of the MDA proves that opponents incorrectly draw an analogy between the modern circumstances of the schism and the events dating back to the life of St. Athanasius the Great, to whom a large-scale patristic study by A.V. Gorsky is dedicated. The circumstances preceding the publication of “Claims of an “apologist” of the Austrian priesthood” were revealed by N. I. Subbotin, who republished this article twice by Fr. Alexandra in the magazine “Brotherly Word”. The apologetic word of A. V. Gorsky for the Nativity of Christ, published in 1866 in the magazine “Soulful Reading,” is devoted to the issue of the consistency of faith and science. The rector of the MDA contrasts the superstition of modern science, which rebelled against Christianity, with the love for the true wisdom of the Magi: through natural knowledge they reached the realm of the mysteries of God, “subdued their science to Christ” 33 and were even able to understand more than the scientists of Jerusalem. In his opinion, the objectivity of scientific research should bring one closer to faith, and not move away from it. In the same year, two small notes by A.V. Gorsky were published in the “Collection of the Society of Ancient Russian Art”: “Greek Liturgy in Pictures” and a letter from A.V. Gorsky to the secretary of the society. After the resumption of the publication of “PribTSO” in the magazine in 1871, two articles by the rector of the MDA were published. The historical and dogmatic study “The Council of Jerusalem” is dedicated to the approaching bicentenary of this event. It reveals the circumstances of the establishment of the Council and analyzes its dogmatic definitions. In the article “The Formation of the Canon of Holy Books of the New Testament,” Archpriest Alexander argues with representatives of Protestant historical criticism about the authenticity of the texts of the Holy Scriptures. He traces how the collection of individual books into a canon took place in apostolic times. Posthumously, the journal CHOLDP published an article by A. V. Gorsky “On primitive Christianity in connection with the question of the origin of the New Testament canon - against Baur.” The direction of the Protestant Tübingen school was distinguished by a critical approach to the study of history and a categorical denial of miracles. In 1885, PribTSO published “Speeches given by A.V. Gorsky at the communion of mentors and students of the Moscow Theological Academy.” In 1895, his extensive sermons, filled with deep theological content, were published as a separate publication. In them, Archpriest A.V. Gorsky pays attention to the problem of the relationship between faith and reason. And finally, in 1900, the archival “Notes on the Theological Works of A. S. Khomyakov” were published. It is known that the rector of the MDA examined the main provisions of the leader of the Slavophiles at lectures on dogmatic theology, read his remarks to Moscow Bishop Innocent (Veniaminov), but, despite the persuasion of P. S. Kazansky, he did not want to publish them on principle. The son of A. S. Khomyakov, Dmitry, in response to the remarks of the rector of the MDA, published an apologetic brochure. He emphasizes the importance of the opinion of Professor A.V. Gorsky both for the followers of his father and for his opponents, stipulating that the respected rector of the MDA enjoys authority more “as a historian and archaeologist than as a theologian in the exact sense of the word” 35, reproaching Prot. A.V. Gorsky, who taught dogmatic theology for thirteen years, was professionally incompetent, which the publisher of his father’s works, Yu. F. Samarin, did not notice. None of the representatives of academic theology defended the scientific authority of the rector of the Moscow Academy of Sciences in the field of dogmatic theology. Later, Rev. Georgy Florovsky described his remarks as “unconvincing and uninsightful” 36. Meanwhile, the diary entries of the rector of the MDA indicate that he supported the publication of the works of A. S. Khomyakov in Russia. Archpriest A.V. Gorsky acted as an opponent of Alexei Stepanovich in terms of the methodology for resolving doctrinal issues, but he understood the importance of the problems he posed. 3.2. Publications belonging to A.V. Gorsky, but not included in his heritage Several materials prot. A.V. Gorsky of this period, dedicated to the problems of the schism, was published by N.I. Subbotin, but they are not included in any historiographical review 37. Immediately after the death of Rev. A. V. Gorsky, in the first issue of the newly established magazine “Brotherly Word,” N. I. Subbotin published a document he prepared in response to the Synod’s request for a program to overcome the schism. In his comments, the publisher writes that “[A.’s] considerations. V. Gorsky] on the consideration of controversial issues between the schism and the Orthodox Church" is "the fruit of a deep and comprehensive study of theological and church-historical issues", they "indicate in a systematic, consistent order all the most important subjects" 38 for overcoming the schism", this is "a dear monument to us of his enlightened attention to the “Brotherly Word” and as a testamentary indication of what and how we should work on primarily, a covenant that we will follow to the best of our ability steadily, regretting one thing, that we have lost such a wise and always ready leader and adviser as our unforgettable mentor and father was for us in this matter” 39 . In addition, N.I. Subbotin discovered in the archive and published material in which A.V. Gorsky continued his analysis of the apology for the Belokrinitsky part of the schism. It substantiates the inappropriateness of its author’s use of two historical situations in church history to confirm the possibility of the absence of a bishop in the schism for two hundred years: the stay of St. Athanasius away from the See of Alexandria during the exile and the assumption that there were no bishops in the Russian Church between the reigns of Princess Olga and Prince Vladimir. In 1892, N. I. Subbotin published a short note about the anathema in Bratskoe Slovo, which, as he reports in his commentary, was written by Archpriest A. V. Gorsky in 1870 in response to an article by N. P. Gilyarov published in Sovremennye Izvestia. The author proves that “the current, disgusting meaning of the word anathema was given by medieval barbarism,” but in essence, anathema, and precisely pronounced on the week of Orthodoxy, supposedly does not represent anything formidable” 40. According to I.N. Subbotin, Fr. Alexander considered his article harmful and was preparing a publication refuting the author’s point of view, but did not have time to finish. He argues that anathema implies not only the censure of a known teaching, but also condemnation “against the stubborn false teachers who did not submit to reproof. In this case, it serves as a sign of their rejection, exclusion from the union with the church” 41. 3.3 Anonymous publications belonging to A.V. Gorsky. During the period of suspension of publication of MDA journals, the works of professors and graduates of the academy were published in a friendly publication - “Readings in the Society of Lovers of Spiritual Enlightenment.” To identify possible publications by the rector of the academy, we analyzed all publication materials from 1863 to 1875. The first criterion for the article to belong to prot. A.V. Gorsky was given anonymity for publication. Unlike the 40s and 50s. Almost all materials at this time were already signed with at least initials. Then the possibility of attributing the text to other authors was excluded and, finally, the key provisions of the text and its methodological features were correlated with other materials by A. V. Gorsky, the authorship of which is beyond doubt, primarily with archival manuscripts. As a result of the analysis, three articles were identified that can most likely be attributed to his legacy 42 . All publications are devoted to current problems facing Russian theological science and relate to the area of ​​scientific interests of Archpriest. A. V. Gorsky. In the first article, published in 1868, “A Comparison of the Evangelists' Accounts of the Resurrection and Appearances of Jesus Christ,” the author emphasizes the importance of refuting the false opinions of negative criticism. The methodological feature of the article is a philological analysis of the original Greek texts of the evangelists. In the previous part of the biography of A.V. Gorsky, the article “On the action of the ancient shepherds of the Church in times of public disaster” was mentioned. This publication, based on a detailed analysis of specific historical events, traces the diverse activities of pastors, and the author puts their teaching works in the first place, among which he highlights the solution of apologetic problems, especially relevant in modern conditions of increased natural scientific criticism of Christianity. In 1869, a significant dogmatic study, “Disclosure of the Main Dogmatic Truths of Christianity in the Writings of Apologists,” was published. A. L. Katansky, professor of dogmatic theology at St. Petersburg Academy of Sciences, described the article as “the latest and remarkable historical and dogmatic monograph” 43. The reason for writing this study was the need to refute the point of view of Protestant authors who argued that the apostolic teaching was distorted in the writings of the next generation of fathers and teachers of the Church. 3.4. Archival materials prot. A. V. Gorsky Several sources related to dogmatic issues were found in the archive of A.V. Gorsky. Prot. Pyotr Postnikov mentions in his essay dedicated to A.V. Gorsky the material “Church and the World,” however, Fr. Peter does not analyze its contents. This is a review of an English collection of articles, which, most likely, was sent to the rector of the MDA by his nephew N.K. Sokolov, who was in England on a business trip. In this material, rewritten completely, apparently for publication, Archpriest Alexander demonstrates the commonality of problems and tasks facing both Churches, and ends it with a position that he himself fully shared: “Ritual without teaching is simple formalism and disorder. The decline of the ritual, in turn, led to widespread and deep disbelief in sacramental teaching and aversion to it” 44. A. V. Gorsky expressed the position about the close relationship between knowledge of God and worship of God in lectures on church history and dogmatic theology. In two storage units there is a review of a textbook on dogmatics, written from the point of view of conscience by the Protestant theologian of the conciliatory direction D. Schenkel; This book was planned for use as a teaching aid for teachers of theological seminaries. Archpriest Alexander proves that the author’s methodology for revealing the doctrine distorts the idea of ​​almost all the main Christian dogmas and therefore cannot be used as a teaching aid by seminary teachers. We also introduced this material into scientific circulation 45 . The material “On the stay of the Church of Christ in its complete structure until the time of the second glorious coming of Jesus Christ,” judging by the style and design of the text, was not intended for publication and, most likely, represents one of the lectures that A.V. Gorsky prepared in addition to the program. This text was published and commented in detail in the context of other Russian works devoted to criticism of the idea of ​​the Antichrist 46. And finally, the last material - “Petitions of Archpriest. A.V. Gorsky Innocent (Veniaminov) Metropolitan of Moscow and Kolomna about transferring the course “Dogmatic Theology” to another MDA teacher due to illness.” The handwriting is clerk's, the signature of the rector of the MDA himself. Its contents indicate that before his death, Archpriest. Alexander was primarily concerned with teaching dogmatic theology. He emphasizes that it is necessary to restore the compulsory teaching of this discipline in all departments of the Academy, including because scientific degrees in theological academies are awarded specifically theological ones, regardless of specialization. This archival material has also been introduced into scientific circulation 47 . In addition, among the archival materials of the rector of the MDA there remains a very large number of unsorted manuscripts, conditionally classified by storage as dogmatic theology and church history. In the 60s-70s, almost all departments of the MDA were headed by students of A.V. Gorsky. They, in turn, were the direct scientific supervisors of the academy graduates. Archpriest Alexander, despite administrative responsibilities, preparing lectures on a new discipline for him, and participating in the discussion of the reform of academic education, was aware of the scientific research of the academy. This is evidenced by his correspondence with St. Filaret (Drozdov). For example, Archimandrite Mikhail (Luzin) began researching the Sinai Bible after a preliminary expert assessment of the source by the rector of the MDA, which he carried out at the request of the Metropolitan of Moscow. Under the leadership of A.V. Gorsky, the development of liturgics or church archeology began at the MDA. From 1864 to 1868, the subject was taught by A. L. Katansky, and then by I. D. Mansvetov. In connection with a change in the teaching program, four graduates of 1870 were retained at the MDA: masters I. D. Petropavlovsky - teacher of basic theology, A. P. Lebedev - church history, A. P. Smirnov - biblical history, candidate N. M. Ivantsov - comparative theology. The latter, who was not awarded a master's degree, received the appointment at the personal request of A.V. Gorsky. The rector of the Moscow Academy of Sciences, the only doctor of theology, headed the Academic Council of the academy and at all public defenses gave a final speech in which he briefly, but succinctly and accessible to a wide audience, characterized the main advantages of the works awarded a scientific degree. In the archives of the MDA, in the personal files, records of his words on the defenses of V.D. Kudryavtsev-Platonov and S.K. Smirnov have been preserved. In both cases, Archpriest Alexander noted that their research was the first in their fields. In addition, detailed reviews of Archpriest Alexander were found in the personal files of Archimandrite Mikhail (Luzin), N.I. Subbotin and priest Mikhail (Sobolev). They formulate the basic requirements that, in the opinion of the rector of the MDA, should be presented to theological dissertations: relevance of the topic, objectivity of historical-critical methodology, confessional interpretation of the research results. Archpriest Alexander invariably demonstrates respect for his colleagues, most advantageously shows the merits of their research, and formulates comments in a friendly, correct form, often correcting inaccuracies made by the author with his own explanation. The rector of the MDA was the scientific supervisor of students in the theological department. However, it was he who helped in research and preparation for a public debate N.F. Kapterev, who was graduating from the history department, since his scientific supervisor E.E. Golubinsky was on a business trip abroad. The only graduate who managed to prepare a master’s thesis “New Testament Doctrine of the Church” at the time of graduation is the favorite student of Archpriest Alexander I. F. Mansvetov. He graduated from the MDA in 1875, but his defense took place only in 1879. 5. The last days of Archpriest A.V. Gorsky. His successors Disease prot. A.V. Gorsky escalated at the end of 1874. Lectures were given intermittently, including at the rector’s apartment. In the summer, despite treatment, his condition worsened. Prot. A.V. Gorsky, more than anyone else, understood what an irreparable loss his departure would be for the theological department. In the last days of his life, still hoping for a favorable outcome of the disease, he tried to help his colleagues in organizing the teaching of his discipline and outlined the main tasks in its development. Archpriest Alexander asked Metropolitan Innocent of Moscow to provide him with an assistant in order to gradually prepare him for reading his discipline. The death of the rector of the MDA was expected, but the theological department did not have time to prepare for it. Not to mention the teaching of dogmatic theology to historians and practitioners, from 1875 to 1877 it was not taught even in the theological department. A graduate of 1877, MDA professor Dimitry Muretov, wrote in his memoirs that “there were no exams or practical classes in this discipline and there is no mark on it in our certificates” 48 . There was no one to replace the deceased rector. Two doctors of the theological department - Archimandrite Mikhail (Luzin) and V.D. Kudryavtsev - taught compulsory disciplines. In addition to them, the department served “Private Associate Professor N. I. Lebedev - Candidate, Associate Professor Petropavlovsky - Master, even Ivantsov, who was illegally stuck in the academy correcting the position of Associate Professor, without a degree, - and Eternal Masters who had little proven themselves in science and the extraordinary P. I. Gorsky-[Platonov] and P. I. Kazansky" 49 . The question of replacing the department was raised only in the summer of 1876. The best graduates of 1875 and 1876 were considered candidates for the position of teacher of dogmatic theology. priest Ioann Mansvetov, who upon graduation from the academy was appointed to the Poltava seminary, and A.D. Belyaev. Despite the fact that I. F. Mansvetov had already prepared his master's thesis and was ordained to the priesthood, the choice was made in favor of A. D. Belyaev, who managed to listen to only a small part of the dogmatic course of A. V. Gorsky. Alexander Dmitrievich wrote in his diary that “if rector Gorsky, who loved Mansvetov very much, had been alive, the latter could have gotten into the department” 50 . S. G. Popov, in the biography of A. V. Gorsky, cites the advice of the rector of the MDA to his students: “It is good for everyone to choose a question to the development of which they would devote all the time free from official studies: theological, historical, philosophical, etc., as long as it belongs to the circle of subjects of spiritual education... This would help the preparation and development of our specialists in different areas... At the same time, specialization should not interfere with the versatility of education... Universality and exclusivity are two extremes. The first is respectable, but the lot of the few. And the latter can be respected when someone, having completed his education, out of a decisive inclination devotes himself to one single science” 51 . Archpriest Alexander solved the problem that he set for himself at the beginning of his church service: he managed to train specialists in various fields of theological knowledge, but Archpriest Alexander’s original reading of dogmatic theology did not receive reception in the further teaching of this discipline at the MDA. A preliminary analysis of the manuscripts of Archpriest Alexander’s lecture courses made it possible to identify a deep interdisciplinary connection between church history and church antiquities and theology, which was weakened by the introduction of specialization in academic education as a result of the reform of 1869. His lecture courses on these disciplines are original and of interest both in terms of construction and in the disclosure of particular theological issues: Christology, ecclesiology, soteriology. Research into church periodicals made it possible to expand the list of publications by A.V. Gorsky. In the legacy of Archpriest Alexander, a significant place is occupied by materials devoted to solving modern problems facing the Russian Church: overcoming the schism, confronting natural scientific criticism and the historical-critical direction in theology. The comparison of Archpriest A.V. Gorsky’s own materials and the writings of his students testifies to the decisive role of the rector in the organization of teaching and scientific research at the MDA, but it will be possible to fully appreciate its significance for Russian theology only as a result of their comprehensive study. The celebrated 150th anniversary of the death of the rector of the MDA is an excellent occasion for the publication of his archival materials, first of all, lecture courses on church history, basic and dogmatic theology. In addition, to study the legacy of Archpriest A.V. Gorsky, it would be useful to collect all his published works in one publication. Belyaev A.D. Lectures [1874] // OR RSL. F. 26. K.10. Unit hr. 10. Belyaev A. D. Rector of the MDA A.V. Gorsky, his printed works and the manuscripts left after him. //OR RSL. F. 26. Cardboard No. 9. Unit. hr. 14. Gorsky A.V. Petition to Innocent (Veniaminov), Metropolitan of Moscow, to transfer the course “Dogmatic Theology” to another teacher due to illness // OR RSL F. 78. Cardboard 1. Unit. hr. 3. Gorsky A.V. Dogmatic theology - lectures and materials for them. [60s] // OR RSL. F. 78. Cardboard 8. Units. hr. 6. Gorsky A.V. Dogmatic theology - lectures and materials for them. [1870–1874] // OR RSL. F. 78. Cardboard 8. Units. hr. 7 Gorsky A.V. Church and world // OR RSL. F. 78. Cardboard 12. Units. hr. 20. Gorsky A.V. Letter to Yu. F. Samarin 1866 // OR RSL F. 78. K. 22. Unit. hr. 32. L. 1 Samarin Yu. F. Letter to A. V. Gorsky. 1866, 1875 // OR RSL F. 78. K. 30. Unit. hr. 62. Sylvester (Malevansky), St. Letter from Prot. A.V. Gorsky. March. 1873 // OR RSL. F. 78. K. 30. Unit. hr. 83. L. 1. Gorsky A.V. [14] Letter dated January 28, 1873 / Letters to Eusebius (Orlinsky) // CHOLDP. 1884. K. 2. Part 3. P. 25. Gorsky A.V. [b/n] Letter November 3, 1862 Letters to prof. N.K. Sokolov (1861–1863) // At Trinity at the Academy. 1814–1914." pp. 459–460. Gorsky A.V. October without date 1862 / Diary [July 3, 1860–April 28, 1875] // PribTSO. 1885. Part 35. Book. 1. pp. 230–231. Gorsky A.V. August 30, 1874 Diary // PribTSO. 1885. Part 35. T. 1. P. 265. Gorsky A.V. A Word for the Nativity of Christ // Soulful Reading. 1866. Part. 3. No. 12. pp. 301–306. Greek liturgy in pictures // Collection for 1866, published by the Society of Old Russian Art at the Moscow Public Museum. Mixture. pp. 117–118. Letter from A.V. Gorsky to the secretary of the society // Collection for 1866, published by the Society of Old Russian Art at the Moscow Public Museum. Mixture. pp. 118–119. Gorsky A.V. A word on the day of remembrance of the opening of the Moscow Theological Academy [pronounced on October 1, 1868] // BV. 1894. T. 4. No. 10. P. 26–32. Gorsky A.V. November 18, 1859 / Unpublished passages from the “Diary” // BV. 1914. No. 10/11. P. 388. Gorsky A.V. Various cases that occurred through the prayers of Metropolitan. Philareta (Drozdova) // BV. 1914. T. 3. No. 10/11. pp. 356–366. Gorsky A. V. About the presence of the Church of Christ in its complete order until the time of the second - glorious coming of Jesus Christ // Theological works. 2004. Vol. 51. pp. 9–26. Gorsky A.V. Schenkel’s Christian dogmatics from the point of view of conscience (preface by Karelina L.A.) // Filaretovsky almanac.2025. Vol. 22 pp. 84–93. Gorsky A.V. Petition to Innocent (Veniaminov) Metropolitan of Moscow and Kolomna to transfer the course “Dogmatic Theology” to another MDA teacher due to illness, September 1875. 25 (prefaced by L.A. Karelina) // Filaretovsky Almanac.2025. Vol. 22. pp. 94–100. Philaret of Moscow, St. [6] Letter dated October 23, 1862 / Letters from Metropolitan Philaret of Moscow to A.V. Gorsky // PribTSO. 1882. Part 29. P. 551 Philaret of Moscow, St. [response to letter 39 of November 11, 1865] November 13, 1865 / Letters from Metropolitan Philaret of Moscow to A.V. Gorsky // PribTSO. 1882. Part 30. pp. 413–415. Barsukov N. P. Life and works of M. P. Pogodin: [with a detailed index attached to all 22 books]. St. Petersburg: A. D. and P. D. Pogodin, 1888–1910. Golubinsky D.F., prot. Participation of Rev. A.V. Gorsky in establishing the department at the MDA. Natural science apologetics // BV. 1900. No. 11. P. 470. Gorsky-Platonov P. I. The voice of an old professor. Moscow: tipo-lit. I. N. Kushnerev and K, 1900. Karelina L. A. Methodological features of the lecture course of dogmatic theology prot. A. V. Gorsky // Kh. 2021. No. 5. pp. 1–11. Karelina L. A. Master's debate of priest Ioann Mansvetov in the MDA in the context of ecclesiological disputes of the 70–80s // Questions of Theology. 2022. T. 4. No. 2. P.309–326. Karelina L. A. Solving the problem of the relationship between faith and science in the legacy of Alexander Vasilyevich Gorsky // Spiritual Arsenal. 2023. Tula, No. 2 (10). pp. 70–87. Karelina L. A . Historical review of the published works of Rev. A. V. Gorsky, dedicated to the study of schism, in the context of his academic activities // Theological works. 2024. Issue. 51. pp. 186–204. Karelina L.A. Refutation of the schismatics’ idea about the coming kingdom of the Antichrist in the materials of Archpriest. A. V. Gorsky in the context of the Orthodox Church’s opposition to the doctrine of schism from the mid-18th to the mid-19th centuries. // Theological works. 2024. Issue. 51. pp. 165–185. Katansky A.L. On the historical presentation of dogmas // Kh. 1871. No. 5. pp. 791–843. Klyuchevsky V.O. Review of the book by S. Smirnov: History of the Moscow Theological Academy before its transformation / Reviews and answers: third collection. Art. V. Klyuchevsky. Moscow, Type. P.P. Ryabushinsky. 1914. Lebedev A. P. To the memories of Alexander Vasilyevich Gorsky rector and professor of the MDA / Prot. A.V. Gorsky in the memoirs of him by the Moscow Theological Academy on the 25th anniversary of his death. With the attachment of unpublished papers from the archive of A.V. Gorsky. Trinity-Sergius Lavra, 1900. pp. 195–222. Muretov M. D. From the memoirs of a student of the Moscow Theological Academy of the XXXII year (1873–1877) // BV. 1914. T. 3. No. 10/11. pp. 646–676. Nikolai (Ziorov), archbishop. My memories of MDA. Warsaw: type. Varshchavsky school Districts. 1914. Smirnov S.K. Alexander Vasilievich Gorsky // Orthodox Review. Moscow, 1876. No. 10. P. 461–491. Smirnov S.K. History of the Moscow Theological Academy (1814–1870). Moscow: Univ. type. (M. Katkov). 1879. Subbotin N. I. From the writings of Archpriest A.V. Gorsky // Brotherly Word. Moscow, 1892. T. 1. P. 186–213, 263–275 Khomyakov D. A. On Notes on the Theological Works of A.S. Khomyakova. Moscow: tipo-lit. I. N. Kushnerev and K, 1902. Popov S.G. Rector of the Moscow Theological Academy, Archpriest Alexander Vasilyevich Gorsky: (Experience of a biographical essay). Sergiev Posad: type 2. A. I. Snegireva, 1897 Florovsky G. Ways of Russian theology. Moscow, Institute of Russian Civilization. 2009. Gorsky A.V. October, no date, 1862 / Diary [July 3, 1860 – April 28, 1875] // PribTSO. 1885. Part 35. Book. 1. pp. 230–231. Gorsky A.V. Unpublished passages from the “Diary”. November 18, 1859 // BV. 1914. No. 10/11. P. 388. Barsukov N.P. Life and works of M.P. Pogodin. T. 21. St. Petersburg, 1907. P. 225. Samarin Yu. F. Letter to A.V. Gorsky. 1866 // OR RSL F. 78. K. 30. Unit. hr. 62. L. 1 turn. Gorsky A.V. Letter to Yu. F. Samarin, 1866 // OR RSL F. 78. K. 22. Unit. hr. 32. L. 1. Philaret of Moscow, St. [response to letter 39 of November 11, 1865] November 13, 1865 / Letters from Metropolitan Philaret of Moscow to A.V. Gorsky // PribTSO. 1882. Part 30. P. 415. Gorsky A.V. Various cases that occurred through the prayers of Metropolitan. Philareta (Drozdova) // BV. 1914. T. 3. No. 10/11. P. 365, footnote. Gorsky A.V. A word on the day of remembrance of the opening of the Moscow Theological Academy [pronounced on October 1, 1868] // BV. 1894. T. 4. No. 10. P. 32. Gorsky A. V. [14] Letter dated January 28, 1873 / Letters to Eusebius (Orlinsky) // CHOLDP. 1884. K. 2. Part 3. P. 25. Quote by: Golubinsky D.F., prot. Participation of Rev. A.V. Gorsky in establishing the department at the MDA. Natural science apologetics // BV. 1900. No. 11. P. 470. Philaret of Moscow, St. [6] Letter dated October 23, 1862 / Letters from Metropolitan Philaret of Moscow to A.V. Gorsky // PribTSO. 1882. Part 29. P. 551. Smirnov S. K. Alexander Vasilievich Gorsky // Orthodox Review. M., 1876. No. 10. P. 488. Gorsky A.V. [b/n] Letter November 3, 1862 Letters to prof. N.K. Sokolov (1861–1863) // At Trinity at the Academy. 1814–1914." P. 459. Smirnov S. K. History of the Moscow Theological Academy (1814–1870). M., 1879. P. 22. Gorsky-Platonov P. I. The voice of an old professor. M., 1900. P. 17. Gorsky A.V. Dogmatic theology - lectures and materials for them. [60s] // OR RSL. F. 78. Cardboard 8. Units. hr. 6. L. 76. Gorsky A.V. Dogmatic theology - lectures and materials for them. [1870–1874] // OR RSL. F. 78. Cardboard 8. Units. hr. 7. L. 2nd turn. Katansky A.L. On the historical presentation of dogmas // Christian reading. 1871. No. 5. P. 842. Klyuchevsky V. O. Review of the book by S. Smirnov: History of the Moscow Theological Academy before its transformation / Reviews and answers. M., 1914. P. 336. Karelina L. A. Solving the problem of the relationship between faith and science in the legacy of Archpriest Alexander Vasilyevich Gorsky // Spiritual Arsenal. 2023. Tula, No. 2(10). pp. 81–83. Muretov M. D. From the memoirs of a student of the Moscow Theological Academy of the XXXII year (1873–1877) // BV. 1914. T. 3. No. 10/11. P. 670. Gorsky A.V. August 30, 1874 Diary // PribTSO. 1884. Part 35. T. 1. P. 265. Nikolai (Ziorov), archbishop. My memories of MDA. Warsaw, 1914. P. 14. Belyaev A. D. Rector of the MDA A.V. Gorsky, his printed works and the manuscripts left after him // OR RSL. F. 26. Cardboard No. 9. Unit. hr. 14. L. 47. Lebedev A.P. To the memories of Alexander Vasilyevich Gorsky rector and professor of the Moscow Academy of Sciences // Prot. A.V. Gorsky in the memoirs of him by the Moscow Theological Academy on the 25th anniversary of his death. With the attachment of unpublished papers from the archive of A.V. Gorsky. Trinity-Sergius Lavra, 1900. pp. 198–199. Gorsky A.V. A Word for the Nativity of Christ // Soulful Reading. 1866. Part. 3. No. 12. P. 304. Greek liturgy in pictures // Collection for 1866, published by the Society of Old Russian Art at the Moscow Public Museum. Mixture. pp. 117–118; Letter from A.V. Gorsky to the secretary of the society // Collection for 1866, published by the Society of Old Russian Art at the Moscow Public Museum. Mixture. pp. 118–119. Khomyakov D. A. On Notes on the Theological Works of A.S. Khomyakova. M., 1902. P. 3. Florovsky G.I. Paths of Russian theology. Moscow, 2009. P. 362. See Karelina L.A. Historical review of the published works of Archpriest. A.V. Gorsky, dedicated to the study of schism, in the context of his academic activities // Theological works. 2024. Issue. 51. pp. 199–201. Subbotin N.I. From the works of Archpriest A.V. Gorsky. 1892 P. 248, footnote. Right there. What does "anathema" mean? pp. 274–275. See in detail about this: Karelina L. A. Unknown publications of Archpriest Alexander Vasilyevich Gorsky in the magazines “Christian Reading” and “Readings in the Society of Lovers of Spiritual Enlightenment // Bulletin of the Historical Society of the St. Petersburg Theological Academy. 2025. No. 2 (22) pp. 1–14. Katansky A.L. On the historical presentation of dogmas // // Kh. 1871. No. 5. P. 809, footnote Gorsky A.V. Church and world // OR RSL. F. 78. K. 12. Unit. hr. 20. L. 6. Gorsky A.V. Schenkel’s Christian dogmatics from the point of view of conscience / preface. L. A. Karelina // Filaretovsky almanac. M., 2025. Issue. 22. pp. 84–93. Gorsky A.V. Petition to Innocent (Veniaminov) Metropolitan of Moscow and Kolomna to transfer the course “Dogmatic Theology” to another MDA teacher due to illness, September 1875. 25 / preface L. A. Karelina // Filaretovsky almanac. 2025. Issue. 22. pp. 94–100. Muretov M. D. From the memoirs of a XXXII year student at the Moscow Theological Academy (1873–1877). P. 760. Quote by: Karelina L.A. Master's debate of priest Ioann Mansvetov in the MDA in the context of ecclesiological disputes of the 70–80s // Questions of Theology. 2022. No. 2. pp. 312–313. Quote by: Popov S. G. Rector of the MDA A. V. Gorsky. pp. 141–142.