Thesis Chapters by Maksim S Nikulin
Автореферат диссертации. Объектом исследования являются сохранившиеся греческие и латинские фрагм... more Автореферат диссертации. Объектом исследования являются сохранившиеся греческие и латинские фрагменты произведения свт. Кирилла Александрийского под названием «Толкование на Послание к евреям», опубликованные в критическом издании Ф.Э. Пьюзи. Армянские фрагменты «Толкования» издания Ж. Лебона рассмотрены настолько, насколько позволяет их латинский перевод, сделанный самим Ж. Лебоном. Предметом исследования является богословие и экзегеза свт. Кирилла Александрийского в его «Толковании на Послание к евреям». Целью исследования является критический перевод с древнегреческого (и латинского) на русский язык «Толкования на Послание к евреям» свт. Кирилла Александрийского, а также его богословско-экзегетический комментарий.
Диссертация. Объектом настоящего исследования являются дошедшие до нас греческие и латинские фраг... more Диссертация. Объектом настоящего исследования являются дошедшие до нас греческие и латинские фрагменты произведения св. Кирилла Александрийского под названием «Толкование на Послание к евреям». Экзегеза святителя в «Толковании» имеет, прежде всего, полемический характер. На основании стихов «Послания к евреям» св. Кирилл опровергает арианство и, особенно, христологический дуализм, характерный для антиохийской богословской школы. В «Толковании» святитель использует свое триадологическое учение, разработанное задолго до несторианского спора, на основании которого он стремится доказать божественность Сына и Его равенство с Отцом по природе. Св. Кирилл толкует стихи «Послания к евреям» на основании христологической доктрины, согласно которой Слово Божие является единственным субъектом как божественных, так и человеческих действий и свойств Христа. Когда святитель возражает арианам, он доказывает превосходство Христа, прибегая к Его божественности. В ходе полемики с христологическим дуализмом, св. Кирилл относит человеческие действия Христа (священство, рождение от Пресвятой Девы Марии, наследство, помазание Святым Духом, страдания и смерть, уничижение и вознесение) к субъекту Слова, но в состоянии кенозиса
Cyrille, archevêque d'Alexandrie en Égypte (vers 375-444), est un des plus grands exégètes et thé... more Cyrille, archevêque d'Alexandrie en Égypte (vers 375-444), est un des plus grands exégètes et théologiens de son temps. Le Commentaire de Cyrille d’Alexandrie sur l’Épître aux Hébreux (CPG 5209 (3)) ne nous est parvenu que dans les fragments contenus dans des chaînes bibliques, des florilèges dogmatiques et chez des auteurs postérieurs. À partir des versets de l‘Épître aux Hébreux, Cyrille réfute l‘arianisme et surtout le dualisme christologique. Dans le Commentaire, Cyrille emploie sa triadologie élaborée avant la controverse nestorienne, il cherche à prouver la divinité du Fils et son égalité avec le Père par nature. Cyrille interprète également les versets de l‘Épître aux Hébreux à partir de sa doctrine christologique, selon laquelle le Verbe est l‘unique sujet des actions et des propriétés divines et humaines du Christ. Lorsque Cyrille s‘oppose aux ariens, il montre la supériorité du Christ en recourant au plan divin. Pour réfuter le dualisme christologique, Cyrille attribue les actions humaines du Christ (le sacerdoce, la naissance de Marie, l‘hérédité, l‘onction par l‘Esprit Saint, les souffrances et la mort, l‘abaissement et l‘exaltation) au sujet du Verbe, mais dans l‘état de kénose.
Cyrille, archevêque d'Alexandrie en Égypte (vers 375-444), est un des plus grands exégètes et thé... more Cyrille, archevêque d'Alexandrie en Égypte (vers 375-444), est un des plus grands exégètes et théologiens de son temps. Il est également un des plus célèbres représentants de l'école théologique alexandrine. Il nous a légué un immense héritage écrit, dont la majeure partie est constituée d‘analyses exégétiques. Dans ses nombreuses oeuvres, il polémique avec les ariens, les païens, les juifs et les nestoriens. Le Commentaire de Cyrille d’Alexandrie sur l’Épître aux Hébreux (CPG 5209 (3)) ne nous est parvenu que dans les fragments contenus dans des chaînes bibliques, des florilèges dogmatiques et chez des auteurs postérieurs. Nous avons traduit de manière critique du grec ancien en français les fragments grecs et latins du Commentaire de Cyrille d’Alexandrie sur l’Épître aux Hébreux tels que les présente l‘édition de P.E. Pusey. Nous avons également traduit en français, à partir de la traduction latine, les fragments arméniens du Commentaire publiés par J. Lebon, qui contribuent beaucoup à l‘étude des fragments grecs et latins.
Book Reviews by Maksim S Nikulin
Труды кафедры богословия Санкт-Петербургской Духовной Академии, 2024
Настоящая статья представляет собой отзыв на монографию П. Ю. Малкова, посвященную исследованию п... more Настоящая статья представляет собой отзыв на монографию П. Ю. Малкова, посвященную исследованию патристической экзегезы трех загадочных эпизодов четвертого Евангелия: чудес исцеления Христом слепорожденного и воскрешения св. Лазаря Четверодневного, а также явлений воскресшего Спасителя св. Марии Магдалине и св. апостолу Фоме. Отмечается актуальность изучения святоотеческих толкований Священного Писания. Кратко представляется содержание книги, а также основные выводы исследователя в отношении понимания указанных мест древнецерковными авторами. Приводятся уточнения и дополнения автора статьи по поводу богословской проблематики теофаний Христа св. Магдалине, св. апостолам и св. Фоме, в частности по вопросам соотношения миссий Святого Духа в Ин 20 и Деян 2., а также природы воскресшего тела Спасителя.
The article is a review of the monograph by P. Yu. Malkov dedicated to studying the patristic exegesis of three mysterious episodes of the fourth Gospel: the miracles of Christ’s healing of the man born blind and his raising St. Lazarus from the dead, as well as the appearances of the risen Savior to St. Mary Magdalene and St. Apostle Thomas. The relevance of studying saint fathers’ interpretations of the Holy Scriptures is noted. The book contents are briefly presented, as well as the researcher’s main conclusions regarding the understanding of the episodes by ancient Church authors. The article’s author provides his clarifications and additions concerning the theological problems of the Christ’s theophanies to St. Magdalene, St. apostles and St. Thomas, in particular on the relationship between the missions of the Holy Spirit in John 20 and Acts 2, as well as on the nature of the Savior’s resurrected body.
Труды кафедры богословия, 2020
Статья представляет собой отзыв на публикацию прот. С. Золотарева, в которой он исследует семанти... more Статья представляет собой отзыв на публикацию прот. С. Золотарева, в которой он исследует семантику термина «σοφία» в трудах Платона и Аристотеля. Автор, соглашаясь с влиянием на русскую софиологию библейской литературы Премудрости и мистико-эзотерических учений, подвергает сомнению вывод прот. С. Золотарева об отсутствии влияния на нее философии Платона и Аристотеля. На примере диалога «Тимей» показано наличие у Платона представления о живом существе, прототипе видимого космоса, как возможного коррелята Софии. В качестве аналога Софии русской религиозной философии также усматривается Ум (νοῦς) как вместилище идей у Аристотеля и Плотина. Кроме того, обращается внимание на существующую персоналистическую трактовку всеобщего в античной философии, что позволяет по-новому взглянуть на проблему генезиса представления о Софии как о личном существе.
The article is a review of the publication by archpriest S. Zolotarev, in which he explores the semantics of the term «σοφία» in the works of Plato and Aristotle. The author, agreeing with the influence of the biblical Wisdom literature and mystical-esoteric teachings on Russian sophiology, casts doubt on archpriest S. Zolotarev’s conclusion on the lack of Plato and Aristotle’s influence on it. By the example of the dialogue «Timaeus» it is demonstrated that Plato has a concept of a living being, a prototype of the visible cosmos, as a possible correlate of Sophia. As an analogue of Sophia in Russian religious philosophy is also considered the Intellect (νοῦς) as a repository of ideas in Aristotle and Plotinus. In addition, attention is drawn to the existing personalistic interpretation of the universal in ancient philosophy, which allows to take a fresh look at the problem of the genesis of the concept of Sophia as a personal being.
Труды кафедры богословия, 2020
Статья представляет собой отзыв на публикацию «Экклезиология сегодня: две модели устройства Церкв... more Статья представляет собой отзыв на публикацию «Экклезиология сегодня: две модели устройства Церкви и их исторические предпосылки», в котором автор, в целом позитивно воспринимая проект разработки терминологически выверенной экклезиологии, подвергает критике отдельные аспекты системы священника Михаила Легеева. Прежде всего, автор отзыва отказывается относить русское эмиграционное богословие в лагерь противников традиционного учения Церкви. Во-вторых, он оспаривает правомерность использования термина «классическая традиция русской школы», признавая плюрализм русских экклезиологий. В-третьих, автор отзыва проблематизирует традиционность схемы «Христос-иерархия-народ», а также вопрос о генезисе церковной иерархии. Наконец, ставится вопрос об ипостаси Церкви и соотношении ее мариологического аспекта с концепцией священника Михаила Легеева.
The present article is a review of the article by Priest M. Legeev “Ecclesiology Today: Two Models of the Structure of the Churches and their Historical Background”, in which Priest M. Nikulin, positively perceiving in general the project of developing a terminologically verified ecclesiology, criticizes some aspects of Priest M. Legeev’s system. First of all, the author of the review refuses to attribute Russian emigration theology to the camp of the opponents of the Church traditional doctrine. Secondly, he disputes the legitimacy of using the term “classical tradition of the Russian school,” recognizing the pluralism of Russian ecclesiologies. Thirdly, Priest M. Nikulin problematizes the traditionality of the “Christ-hierarchy-people” scheme declared in the article, as well as the issue of the genesis of church hierarchy. Finally, is posed the question of the Church hypostasis and the correlation of its mariological aspect with Priest M. Legeev’s concept.
Христианское чтение, 2016
Статья представляет собой рецензию на монографию: Meunier B. Le Christ de Cyrille d’Alexandrie. L... more Статья представляет собой рецензию на монографию: Meunier B. Le Christ de Cyrille d’Alexandrie. L’humanité, le salut et la question monophysite. Paris, 1997. 304 p. (Менье Б. Христос Кирилла Александрийского. Человечество, спасение и монофизитский вопрос. Париж, 1997. 304 c.) По заключению автора, труд Б. Менье ценен прежде всего новым методом исследования христологических проблем у свт. Кирилла Александрийского, а именно переходом от сотериологии к христологии. На основании многочисленных цитируемых текстов исследователю удалось доказать, что свт. Кирилл остается совершенно православным в своем учении о Христе. Хотя он и не использует халкидонскую формулу о двух природах, но учит, что Человечество Христа не поглощено Его Божеством.
The article is a review of: Meunier B. Le Christ de Cyrille d’Alexandrie. L’humanité, le salut et la question monophysite. Paris, 1997. 304 p.
Papers by Maksim S Nikulin
Труды кафедры богословия Санкт-Петербургской духовной академии, 2023
Статья посвящена исследованию свойств Божества в трудах античных философов Платона, Аристотеля и ... more Статья посвящена исследованию свойств Божества в трудах античных философов Платона, Аристотеля и Плотина. Прежде всего, обосновывается возможность философско-теологического дискурса применительно к античной мысли. Анализируя рациональную теологию Платона, автор исходит из традиционного неоплатонического мнения, что у философа субъектами божественных атрибутов являются Благо, Демиург и Парадигма космоса, а также мировая Душа. После краткого представления онтологии Аристотеля автор переходит к анализу атрибутов активного творческого Бога-Ума, а также его отличия от пассивного становящегося ума. При рассмотрении философской теологии Плотина исследуются апофатические атрибуты Единого, а также свойства Ипостасей Ума и Души. У неоплатоника также устанавливается различие актуального Ума-Демиурга и потенциального ума души. Делается вывод о том, что в рациональной теологии рассматриваемых философов предвосхищается большинство христианских теистических атрибутов и предикатов, что свидетельствует о развитости у данных мыслителей способности естественного богопознания.
Divine Attributes in the Rational Theology of Plato, Aristotle and Plotinus
The article is devoted to studying the Deity’s properties in the works of the ancient philosophers Plato, Aristotle and Plotinus. First of all, the possibility of philosophical theology discourse in relation to ancient thought is substantiated. Analyzing Plato’s rational theology, the author bases himself on the traditional Neoplatonic opinion that in the philosopher, subjects of the divine attributes are the Good, the Demiurge and the Paradigm of the cosmos, as well as the world Soul. After a brief presentation of Aristotle’s ontology, the author proceeds to analyze the attributes of the active creative God-Intellect, as well as its difference from the passive becoming intellect. When considering the philosophical theology of Plotinus, the apophatic attributes of the One, as well as the properties of the Hypostases of the Intellect and of the Soul, are examined. The Neoplatonist also establishes the difference between the actual Intellect-Demiurge and the potential intellect of the soul. It is concluded that in the rational theology of the considered philosophers, most of Christian theistic attributes and predicates are anticipated, which indicates the development of the ability of natural knowledge of God in these thinkers.
Христианское чтение, 2023
Настоящая статья посвящена исследованию платоновской философии числа и ее дальнейшего развития в ... more Настоящая статья посвящена исследованию платоновской философии числа и ее дальнейшего развития в неоплатонической мысли у Плотина, Прокла и Дамаския. Излагая арифмологию Платона, Аристотель то помещает числа между эйдосами и чувственными вещами, то отождествляет онтологически числа с эйдосами, сближая доктрину учителя с пифагорейской нумерологией. Плотин, с одной стороны, отождествляет числа и эйдосы, полагая их в Уме, а с другой, говорит о порождении числами сущностей и о превосходстве числа над умопостигаемой триадой бытие-мышление-жизнь. Кроме генадических чисел, обусловливающих субстанции вещей, философ выделяет и монадические, определяющие количество предметов. Число присутствует у Плотина также на уровне Души. В неоплатонизме вторая гипотеза платоновского диалога «Парменид» начинает связываться с ноологией. Представители афинской школы Сириан, Прокл и Дамаский стали понимать ноологию как рациональную теологию, поскольку, по их мнению, именно в Ипостаси Ума находятся устроения всеобщих и частных богов. В понимании этих авторов, числа также являются богами. Возникая в первом чине умопостигаемого-умного устроения, генады конституируют сферу Ума и следующие области бытия. Таким образом, неоплатоническая арифмология присутствует на всех онтологических уровнях.
The article is devoted to studying Plato’s philosophy of number and its further development in Neoplatonic thought by Plotinus, Proclus and Damascius. Outlining Plato’s arithmology, Aristotle either places numbers between forms and sensible things, or ontologically identifies numbers with forms, bringing his teacher’s doctrine closer to Pythagorean numerology. Plotinus, on the one hand, identifies numbers and forms, putting them in the Intellect, and on the other hand, speaks of the numbers generating substances and of the numbers’ superiority over the intelligible triad being-thinking-life. In addition to henadic numbers, conditioning the substance of things, the philosopher singles out monadic numbers, which determine the quantity of objects. The number is present in Plotinus also at the level of the Soul. In Neoplatonism, the second hypothesis of Plato’s dialogue “Parmenides” begins to be associated with noology. Representatives of the Athenian school Syrianus, Proclus and Damascius started to understand noology as rational theology, since in their opinion, it is in the Hypostasis of the Intellect that the arrangements of universal and particular gods are located. In these authors’ understanding, numbers are also gods. Arising in the first rank of the intelligible-intelligent arrangement, henads constitute the sphere of the Intellect and the following realms of being. Thus, Neoplatonic arithmology is present at all ontological levels.
Вестник Русской христианской гуманитарной академии, 2023
Статья посвящена рассмотрению проблем гносеологии и онтологии в математике Платона. Кратко расска... more Статья посвящена рассмотрению проблем гносеологии и онтологии в математике Платона. Кратко рассказывается о математических знаниях Платона и его влиянии на развитие этой науки. В ходе анализа математической эпистемологии философа устанавливается, что она связана преимущественно с деятельностью рассудка и воображения, а не ума. При исследовании математической онтологии Платона признается правдоподобной ее интерпретация Аристотелем, помещавшим математические объекты между умопостигаемым и чувственно воспринимаемым. Поэтому в классификации наук Аристотеля математика занимает срединное место между теологией (ноологией) и физикой. В то же время, в силу античного принципа наглядности, онтологический статус арифметических и геометрических объектов сближается. Промежуточный статус рассудка между умом и мнением обусловливает функцию математики как пропедевтики к диалектике.
PLATO’S PHILOSOPHY OF MATHEMATICS AND ITS CONNECTION WITH NOOLOGY AND THEOLOGY
The article is devoted to considering the problems of Plato’s epistemology and ontology of mathematics. It briefly tells about Plato’s mathematical knowledge and his influence on the development of the science. In the course of analyzing the philosopher’s mathematical epistemology, it is established that it is connected mainly with the activity of reason and imagination, and not of the mind (nous). In studying Plato’s mathematical ontology, its interpretation by Aristotle, who placed mathematical objects between the intelligible and the sensible, is recognized as plausible. Therefore, in Aristotle’s classification of sciences, mathematics occupies a middle place between theology (noology) and physics. At the same time, due to the ancient principle of visualization, the ontological status of arithmetic and geometric objects converges. The intermediate status of reason between mind and opinion determines the function of mathematics as propaedeutics to dialectics.
Христианское чтение, 2022
Настоящая статья посвящена исследованию ноологических доктрин философов «италийской школы» в конт... more Настоящая статья посвящена исследованию ноологических доктрин философов «италийской школы» в контексте онтологии, гносеологии и рациональной теологии. В силу ограниченности сохранившихся фрагментов исследование основано преимущественно на свидетельствах позднейшей доксографии. Рассматриваются ноологические воззрения Пифагора и его последователей Филолая, Архита, Тимея, Эпихарма, Экфанта. Также анализируются рационально-теологические элементы философии Ксенофана. Кроме того, исследуется ноологическая онтология Парменида, критика ее «материалистической» интерпретации, предлагаются альтернативные переводы фрагментов. Наконец, представлено учение об уме и его границах у Эмпедокла.
The article is devoted to the study of the “Italic school” philosophers’ noological doctrines in the context of ontology, epistemology and rational theology. Due to the limited nature of the extant fragments, the study is based mainly on the evidence of later doxography. The noological views of Pythagoras and his followers Philolaus, Archytas, Timaeus, Epicharmus, and Ekphantus are considered. The rational-theological elements of Xenophanes’ philosophy are also analyzed. In addition, the noological ontology of Parmenides, the criticism of its “materialistic” interpretation are investigated, and alternative translations of his fragments are proposed. Finally, Empedocles’ teaching about the intellect and its boundaries is presented.
Труды кафедры богословия, 2022
Статья посвящена рассмотрению богословских воззрений сирийской христианской литературы до V в. по... more Статья посвящена рассмотрению богословских воззрений сирийской христианской литературы до V в. по Р. Х. Для раннесирийского богословия характерно выражение концепций не в логико- философских терминах, но использование типологии и символически- образного языка. В статье дается исторический обзор основания и состояния раннесирийской Церкви, перечисляются основные произведения литературы указанного периода, кратко рассматривается проблематика установления авторства «Макариевского корпуса». Но основной акцент в статье сделан на исследовании богословского учения «Проповедей» Иакова Афраата и «Гимнов о рае» прп. Ефрема Сирина. Также использован материал сирийских апокрифических деяний апостолов. В статье выявлены особенности триадологии, христологии и пневматологии Афраата и прп. Ефрема. Рассмотрена раннесирийская экклезиологическая типология и символика. Представлено понимание исследуемыми авторами христологического, экклезиологического и мариологического аспектов Церкви. Кроме того, подчеркнут эсхатологический акцент литературы указанного периода. Делается вывод об индивидуально- аскетическом уклоне раннесирийского христианского богословия.
The article is devoted to the study of theological views of Syriac Christian literature up to the 5th century AD. Early Syriac theology is characterized by the expression of concepts not in logicalphilosophical terms, but by the use of typology and symbolic- figurative language. The article provides a historical overview of the founding and state of the early Syriac Church, lists the main works of literature of the period, briefly examines the problem of establishing the authorship of the “Macarian Corpus”. But the main emphasis in the article is made on the study of the theological doctrine of Jacob Aphrahat’s “Homilies” and St. Ephrem the Syrian’s “Homilies on Paradise”. Also used is the material of the Syrian apocryphal acts of apostles. The article reveals the features of Aphrahat’s and St. Ephrem’s triadology, christology and pneumatology. The early Syriac ecclesiological typology and symbolism are considered. The article presents the understanding by the investigated authors of the christological, ecclesiological and mariological aspects of the Church. In addition, the eschatological emphasis of the literature of the period is underlined. The conclusion is made about the individual- ascetic bias of the early Syriac Christian theology.
Вестник Русской христианской гуманитарной академии, 2022
Статья представляет собой историко-философское исследование, посвященное изучению влияния учения ... more Статья представляет собой историко-философское исследование, посвященное изучению влияния учения неоплатоников об Уме на христианскую доктрину о Премудрости Божией. Обосновывается отнесение неоплатонической триадологии к рациональной теологии. Приводится краткий обзор историко-философских интерпретаций учения Плотина о происхождении Ума от Единого. Последовательно анализируются софиологические концепции Плотина, Оригена, св. Максима Исповедника, св. Иоанна Дамаскина. Доникейская софиология характеризуется как ипостасная (усийная), а посткаппадокийская - как ипостасно-энергийная. Основной акцент в статье делается на сравнении ноологии Плотина и софиологии С. Булгакова. Общим у данных авторов является представление о том, что Ум/Премудрость является парадигмой творения, обладает свойством всеединства, а также не может быть познан(а) дискурсивно. Делается вывод о продолжении С. Булгаковым линии патристической энергийной софиологии.
The article is a historical-philosophical study devoted to the analysis of the influence of the Neoplatonic doctrine of the Intellect on the Christian doctrine of the Wisdom of God. The article substantiates the attribution of neoplatonic triadology to rational theology. A brief overview of the historical-philosophical interpretations of Plotinus’ teachings on the procession of the Intellect from the One is given. The article subsequently analyzes the sophiological concepts of Plotinus, Origen, St. Maximus the Confessor, St. John of Damascus. Pre-Nicene sophiology is characterized as hypostatic (ousian), and post-Cappadocian as hypostatic-energetic. The main emphasis in the article is made on the comparison of Plotinus’ noology and S. Bulgakov’s sophiology. The authors’ common ideas are that the Intellect/Wisdom is a paradigm of creation, has the property of total unity, and also cannot be cognized discursively. The conclusion is made that S. Bulgakov continues the line of patristic energetic sophiology.
Вопросы теологии, 2022
Теология Плотина часто рассматривается в мистическом аспекте. В нем видят больше опытного созерца... more Теология Плотина часто рассматривается в мистическом аспекте. В нем видят больше опытного созерцателя, чем дискурсивного богослова. Но в последнее время также выходят работы, раскрывающие моменты положительного богословия философа. Генология Плотина есть теология, но Единое трансцендентно и поэтому исключает возможность катафатики. Ноология также является теологией, поскольку философ называет Ум Богом. Термин «рациональная теология» может пониматься в двух смыслах — как разумная теология и как рассудочная теология, соответствующие двум этапам богопознания — эмпирическому и дескриптивному. В трактате «О познающих Ипостасях и том, что по ту сторону» Плотин рассуждает о двух способах познания Ума — интуитивном и дискурсивном. Душа может эмпирически почувствовать Ум, причаститься, уподобиться и даже стать Им, но также она может осмыслить свой опыт через рассудок (διάνοια, λογιστικόν), поскольку он связан с Умом через содержащиеся в нем письмена (γράμμασιν), законы (νόμοις), правила (κάνοσιν). Психология тоже может рассматриваться как «рациональная теология», но не в смысле, сформированном в контексте христианского богословия, который придается термину в настоящее время. В структуре Ума Плотин выделяет триаду «умопостигаемое — Ум — мышление». Эта триада близка структуре «чистого Я» Э. Гуссерля, но феноменологическая гносеология бытийно не фундирована, в отличие от неоплатонической модели. Ноология могла бы стать онтологическим фундаментом современной эпистемологии, а ее теологичность — основанием всякого гуманитарного знания.
Plotinus’ theology is often viewed from a mystical aspect. He is considered an experienced contemplator rather than a discursive theologian. But recently, works have appeared that reveal moments of the philosopher’s positive theology. Plotinus’ henology is a theology, but the One, being transcendental, excludes any cataphatics. Noology is also a theology, as the philosopher calls the Intellect God. The term “rational theology” may have two meanings, reason and understanding, corresponding to two stages of knowledge of God, empirical and descriptive. In the treatise “On the Knowing Hypostases and That Which is Beyond” Plotinus discusses two ways of cognizing the Intellect, intuitive and discursive. The soul can empirically feel the Intellect, partake in, assimilate to and even become It, but it can also comprehend its experience through understanding (διάνοια, λογιστικόν), since it is connected with the Intellect through the inherent letters (γράμμασιν), laws (νόμοις), rules (κάνοσιν). Psychology may also be viewed as “rational theology”, but not in the sense formed in the context of Christian theology, which is attributed to the term at the present time. In the structure of the Intellect, Plotinus distinguishes the Intelligible — Intellect — Intelligence triad. This triad is close to E. Husserl’s “pure ego” structure, but the phenomenological epistemology is not substantiated, in contrast to the neoplatonic model. Noology could become the ontological ground of modern epistemology, and its theological nature — the foundation of any humanitarian knowledge.
Труды и переводы, 2022
Статья представляет собой вторую часть перевода сохранившихся греческих, латинских и армянских фр... more Статья представляет собой вторую часть перевода сохранившихся греческих, латинских и армянских фрагментов экзегетического произведения свт. Кирилла Александрийского под названием «Толкование на Послание к евреям». Перевод снабжен тематическими рубриками, в примечаниях приводятся ссылки и аллюзии на библейские тексты, а также даются сведения текстологического характера и указываются адресаты полемики святителя. На основании «Послания к евреям» свт. Кирилл раскрывает вопросы сотериологии и христологии, говорит о спасительном домостроительстве Христа (воплощение, страдания и прославление, первосвященническое и пророческое служение), а также полемизирует с христологическим дуализмом Феодора Мопсуестийского. Кроме того, переведенные фрагменты содержат элементы нравственно-аскетического учения, а также показывают превосходство Нового Завета над Ветхим.
Труды кафедры богословия, 2021
Статья посвящена выявлению топосов рационально-теологического дискурса у античных философов досок... more Статья посвящена выявлению топосов рационально-теологического дискурса у античных философов досократического периода. Анализируются онтологические представления Фалеса, Пифагора, Анаксагора, Архелая, Гераклита, Ксенофана, Парменида, Эмпедокла на предмет присутствия в них элементов рационального богословия. Констатируется тесная связь философско-теологических взглядов рассматриваемых авторов с ноологией, поскольку мышление у них считается свойством Первоначала по преимуществу или, скорее, самим Богом. Кроме того, у досократиков обнаруживается предвосхищение многих теологических атрибутов и предикатов: единства, свободы, самобытности, инаковости, совершенства, неизменяемости, духовности, простоты, вечности, творения, промышления, всеведения, вездесущности, всемогущества.
The article is devoted to identifying the topoi of rational-theological discourse among the ancient philosophers of the pre-Socratic period. The ontological conceptions of Thales, Pythagoras, Anaxagoras, Archelaus, Heraclitus, Xenophanes, Parmenides, and Empedocles are analyzed for the presence of elements of rational theology. The close connection of the considered authors’ philosophical and theological views with noology is stated, since intellection is regarded to be a property of the Principle predominantly or, rather, God himself. In addition, the pre-Socratics reveal an anticipation of many theological attributes and predicates: unity, freedom, aseity, otherness, perfection, immutability, spirituality, simplicity, eternity, creation, providence, omniscience, omnipresence, omnipotence.
Христианское чтение, 2021
Настоящая статья посвящена исследованию учений об Уме древнегреческих философов ионийской школы, ... more Настоящая статья посвящена исследованию учений об Уме древнегреческих философов ионийской школы, а также рецепции и критике их взглядов в трудах последующих античных авторов, языческих и христианских. В статье рассматриваются доктрины Фалеса в контексте гилопсихизма; Гераклита о Разуме (Логосе), всеобщем божественном законе, управляющем вселенной; Анаксагора об Уме (Нусе), всеведущем перводвигателе и организаторе космоса; а также ноологии Архелая и Диогена Аполлонийского. Представлено позднейшее восприятие философии Гераклита в трудах неоплатоников Плотина и Прокла. Анализируется отношение Аристотеля к ноологии Анаксагора, а также ее критика Евдемом и Цицероном. Приводится анализ онтологии и гносеологии Гераклита и Анаксагора в трудах Теофраста, Плутарха, Секста Эмпирика, Симплиция. Кроме того, исследуется восприятие ионийской ноологии в творчестве патристических авторов: Климента Александрийского, сщмч. Ипполита Римского, блж. Августина Иппонийского и др.
The article is devoted to the study of the ancient Greek “Ionian school” philosophers’ teachings on the Mind, as well as the reception and criticism of their views in the works of subsequent ancient authors, pagan and Christian. The article examines the doctrines: of Thales in the context of hylopsychism; of Heraclitus on Reason (Logos), the general divine law governing the universe; of Anaxagoras on Mind (Nous), the omniscient prime mover and organizer of the cosmos; as well as the noology of Archelaus and Diogenes of Apollonia. The later perception of Heraclitus’ philosophy in the works of the neoplatonists Plotinus and Proclus is presented. Aristotle’s attitude to Anaxagoras’ noology is analyzed, as well as the criticism of the latter by Eudemus and Cicero. The analysis of Heraclitus and Anaxagoras’ ontology and epistemology in the works of Theophrastus, Plutarch, Sextus Empiricus, and Simplicius is given. In addition, the author explores the perception of Ionian noology in the works of patristic authors: Clement of Alexandria, St. Hippolytus of Rome, St. Augustine of Hippo and others.
Труды кафедры богословия, 2020
Богословие св. Кирилла Александрийского, как правило, рассматривается в рамках христологической п... more Богословие св. Кирилла Александрийского, как правило, рассматривается в рамках христологической полемики с Несторием, в то время как триадологическое учение святителя менее известно в русскоязычной патристике. Статья представляет собой изложение учения св. Кирилла о Троице, cодержащегося в созданных им до начала несторианского кризиса (428 г.) антиарианских трудах («Книга сокровищ о Святой и Единосущной Троице», «Диалоги о Святой Троице», «Толкование на Евангелие от Иоанна»). Рассматриваются следующие компоненты тринитарной доктрины святителя: имена и образы существования Ипостасей, взаимные отношения Лиц Троицы, вопрос об исхождении Святого Духа, преемственность теологии и икономии, развертывание и единство Ипостасей, соимманентность Лиц, концепция Троицы как последовательности образов. Особое внимание обращено на терминологический аппарат тринитарного дискурса святителя.
St. Cyril of Alexandria’s theology is considered generally within the framework of his christological polemic with Nestorius, whereas the saint’s triadological teaching is much less common in russian-language patristics. This article presents a summary of St. Cyril’s doctrine of the Trinity on the basis of his anti-Arian writings written before the beginning of the Nestorian crisis (428) (“The Book of Treasures about the Holy and Consubstantial Trinity”, “Dialogues about the Holy Trinity”, “Commentary on the Gospel of John”). The article examines such components of the saint’s trinitarian doctrine as the Hypostases’ names and modes of existence, the Trinity Persons’ mutual relations, the issue of the Holy Spirit’s procession, the continuity of theology and economy, the Hypostases’ deployment and unity, the Persons’ co-existence, the concept of the Trinity as a sequence of images. Special attention is paid to the terminological apparatus of the saint’s trinitarian discourse.
Труды кафедры богословия Санкт-Петербургской духовной академии, 2019
Статья посвящена исследованию духовно-нравственного образа ирландского монаха и миссионера среди ... more Статья посвящена исследованию духовно-нравственного образа ирландского монаха и миссионера среди пиктов, основателя и первого настоятеля аббатства на острове Иона (Шотландия) — св. Колумбы Ионского, как он представлен в одном из самых замечательных агиографических памятников кельтского христианства эпохи раннего Средневековья — «Житии св. Колумбы Ионского», написанном девятым по счету аббатом Ионской обители св. Адамнаном (Vita sancti Columbae auctore Adamnano). В начале приводятся краткие биографические данные о св. Колумбе в свете научно-исследовательской литературы. На основании анализа оригинального латинского текста произведения воспроизводится облик св. Колумбы: приводится краткий обзор совершенных им чудес, упоминаемых в тексте памятника, а также выявляется этическая составляющая во взглядах и деятельности святого. Кроме того, указываются устные и письменные источники, использованные св. Адамнаном при написании жития св. Колумбы, а также приводится информация об истории исследования и публикации памятника.
The article is devoted to the study of the spiritual and moral image of St. Columba of Iona, the Irish monk who was a missionary among the Picts, the founder and the first abbot of the abbey on the Iona island (Scotland). He is represented in one of the most remarkable hagiographic documents of Celtic Christianity of the early Middle Ages which is named “The Life of St. Columbus of Iona” (Vita sancti Columbae auctore Adamnano) and written by St. Adamnan, the ninth abbot of the Iona monastery. At the beginning of the article there are some brief biographical data on St. Columbus given in the light of the modern research literature. On the basis of the analysis of the original Latin text of the work, the image of St. Columba is shown in connection with a brief overview of his miracles mentioned in the text. Also the document reveals the ethical component in the views and activities of the saint. In addition, noticed are the oral and written sources used by St. Adamnan in writing the life of St. Columba, as well as given is the information about the history of research and publication of the document.
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Book Reviews by Maksim S Nikulin
The article is a review of the monograph by P. Yu. Malkov dedicated to studying the patristic exegesis of three mysterious episodes of the fourth Gospel: the miracles of Christ’s healing of the man born blind and his raising St. Lazarus from the dead, as well as the appearances of the risen Savior to St. Mary Magdalene and St. Apostle Thomas. The relevance of studying saint fathers’ interpretations of the Holy Scriptures is noted. The book contents are briefly presented, as well as the researcher’s main conclusions regarding the understanding of the episodes by ancient Church authors. The article’s author provides his clarifications and additions concerning the theological problems of the Christ’s theophanies to St. Magdalene, St. apostles and St. Thomas, in particular on the relationship between the missions of the Holy Spirit in John 20 and Acts 2, as well as on the nature of the Savior’s resurrected body.
The article is a review of the publication by archpriest S. Zolotarev, in which he explores the semantics of the term «σοφία» in the works of Plato and Aristotle. The author, agreeing with the influence of the biblical Wisdom literature and mystical-esoteric teachings on Russian sophiology, casts doubt on archpriest S. Zolotarev’s conclusion on the lack of Plato and Aristotle’s influence on it. By the example of the dialogue «Timaeus» it is demonstrated that Plato has a concept of a living being, a prototype of the visible cosmos, as a possible correlate of Sophia. As an analogue of Sophia in Russian religious philosophy is also considered the Intellect (νοῦς) as a repository of ideas in Aristotle and Plotinus. In addition, attention is drawn to the existing personalistic interpretation of the universal in ancient philosophy, which allows to take a fresh look at the problem of the genesis of the concept of Sophia as a personal being.
The present article is a review of the article by Priest M. Legeev “Ecclesiology Today: Two Models of the Structure of the Churches and their Historical Background”, in which Priest M. Nikulin, positively perceiving in general the project of developing a terminologically verified ecclesiology, criticizes some aspects of Priest M. Legeev’s system. First of all, the author of the review refuses to attribute Russian emigration theology to the camp of the opponents of the Church traditional doctrine. Secondly, he disputes the legitimacy of using the term “classical tradition of the Russian school,” recognizing the pluralism of Russian ecclesiologies. Thirdly, Priest M. Nikulin problematizes the traditionality of the “Christ-hierarchy-people” scheme declared in the article, as well as the issue of the genesis of church hierarchy. Finally, is posed the question of the Church hypostasis and the correlation of its mariological aspect with Priest M. Legeev’s concept.
The article is a review of: Meunier B. Le Christ de Cyrille d’Alexandrie. L’humanité, le salut et la question monophysite. Paris, 1997. 304 p.
Papers by Maksim S Nikulin
Divine Attributes in the Rational Theology of Plato, Aristotle and Plotinus
The article is devoted to studying the Deity’s properties in the works of the ancient philosophers Plato, Aristotle and Plotinus. First of all, the possibility of philosophical theology discourse in relation to ancient thought is substantiated. Analyzing Plato’s rational theology, the author bases himself on the traditional Neoplatonic opinion that in the philosopher, subjects of the divine attributes are the Good, the Demiurge and the Paradigm of the cosmos, as well as the world Soul. After a brief presentation of Aristotle’s ontology, the author proceeds to analyze the attributes of the active creative God-Intellect, as well as its difference from the passive becoming intellect. When considering the philosophical theology of Plotinus, the apophatic attributes of the One, as well as the properties of the Hypostases of the Intellect and of the Soul, are examined. The Neoplatonist also establishes the difference between the actual Intellect-Demiurge and the potential intellect of the soul. It is concluded that in the rational theology of the considered philosophers, most of Christian theistic attributes and predicates are anticipated, which indicates the development of the ability of natural knowledge of God in these thinkers.
The article is devoted to studying Plato’s philosophy of number and its further development in Neoplatonic thought by Plotinus, Proclus and Damascius. Outlining Plato’s arithmology, Aristotle either places numbers between forms and sensible things, or ontologically identifies numbers with forms, bringing his teacher’s doctrine closer to Pythagorean numerology. Plotinus, on the one hand, identifies numbers and forms, putting them in the Intellect, and on the other hand, speaks of the numbers generating substances and of the numbers’ superiority over the intelligible triad being-thinking-life. In addition to henadic numbers, conditioning the substance of things, the philosopher singles out monadic numbers, which determine the quantity of objects. The number is present in Plotinus also at the level of the Soul. In Neoplatonism, the second hypothesis of Plato’s dialogue “Parmenides” begins to be associated with noology. Representatives of the Athenian school Syrianus, Proclus and Damascius started to understand noology as rational theology, since in their opinion, it is in the Hypostasis of the Intellect that the arrangements of universal and particular gods are located. In these authors’ understanding, numbers are also gods. Arising in the first rank of the intelligible-intelligent arrangement, henads constitute the sphere of the Intellect and the following realms of being. Thus, Neoplatonic arithmology is present at all ontological levels.
PLATO’S PHILOSOPHY OF MATHEMATICS AND ITS CONNECTION WITH NOOLOGY AND THEOLOGY
The article is devoted to considering the problems of Plato’s epistemology and ontology of mathematics. It briefly tells about Plato’s mathematical knowledge and his influence on the development of the science. In the course of analyzing the philosopher’s mathematical epistemology, it is established that it is connected mainly with the activity of reason and imagination, and not of the mind (nous). In studying Plato’s mathematical ontology, its interpretation by Aristotle, who placed mathematical objects between the intelligible and the sensible, is recognized as plausible. Therefore, in Aristotle’s classification of sciences, mathematics occupies a middle place between theology (noology) and physics. At the same time, due to the ancient principle of visualization, the ontological status of arithmetic and geometric objects converges. The intermediate status of reason between mind and opinion determines the function of mathematics as propaedeutics to dialectics.
The article is devoted to the study of the “Italic school” philosophers’ noological doctrines in the context of ontology, epistemology and rational theology. Due to the limited nature of the extant fragments, the study is based mainly on the evidence of later doxography. The noological views of Pythagoras and his followers Philolaus, Archytas, Timaeus, Epicharmus, and Ekphantus are considered. The rational-theological elements of Xenophanes’ philosophy are also analyzed. In addition, the noological ontology of Parmenides, the criticism of its “materialistic” interpretation are investigated, and alternative translations of his fragments are proposed. Finally, Empedocles’ teaching about the intellect and its boundaries is presented.
The article is devoted to the study of theological views of Syriac Christian literature up to the 5th century AD. Early Syriac theology is characterized by the expression of concepts not in logicalphilosophical terms, but by the use of typology and symbolic- figurative language. The article provides a historical overview of the founding and state of the early Syriac Church, lists the main works of literature of the period, briefly examines the problem of establishing the authorship of the “Macarian Corpus”. But the main emphasis in the article is made on the study of the theological doctrine of Jacob Aphrahat’s “Homilies” and St. Ephrem the Syrian’s “Homilies on Paradise”. Also used is the material of the Syrian apocryphal acts of apostles. The article reveals the features of Aphrahat’s and St. Ephrem’s triadology, christology and pneumatology. The early Syriac ecclesiological typology and symbolism are considered. The article presents the understanding by the investigated authors of the christological, ecclesiological and mariological aspects of the Church. In addition, the eschatological emphasis of the literature of the period is underlined. The conclusion is made about the individual- ascetic bias of the early Syriac Christian theology.
The article is a historical-philosophical study devoted to the analysis of the influence of the Neoplatonic doctrine of the Intellect on the Christian doctrine of the Wisdom of God. The article substantiates the attribution of neoplatonic triadology to rational theology. A brief overview of the historical-philosophical interpretations of Plotinus’ teachings on the procession of the Intellect from the One is given. The article subsequently analyzes the sophiological concepts of Plotinus, Origen, St. Maximus the Confessor, St. John of Damascus. Pre-Nicene sophiology is characterized as hypostatic (ousian), and post-Cappadocian as hypostatic-energetic. The main emphasis in the article is made on the comparison of Plotinus’ noology and S. Bulgakov’s sophiology. The authors’ common ideas are that the Intellect/Wisdom is a paradigm of creation, has the property of total unity, and also cannot be cognized discursively. The conclusion is made that S. Bulgakov continues the line of patristic energetic sophiology.
Plotinus’ theology is often viewed from a mystical aspect. He is considered an experienced contemplator rather than a discursive theologian. But recently, works have appeared that reveal moments of the philosopher’s positive theology. Plotinus’ henology is a theology, but the One, being transcendental, excludes any cataphatics. Noology is also a theology, as the philosopher calls the Intellect God. The term “rational theology” may have two meanings, reason and understanding, corresponding to two stages of knowledge of God, empirical and descriptive. In the treatise “On the Knowing Hypostases and That Which is Beyond” Plotinus discusses two ways of cognizing the Intellect, intuitive and discursive. The soul can empirically feel the Intellect, partake in, assimilate to and even become It, but it can also comprehend its experience through understanding (διάνοια, λογιστικόν), since it is connected with the Intellect through the inherent letters (γράμμασιν), laws (νόμοις), rules (κάνοσιν). Psychology may also be viewed as “rational theology”, but not in the sense formed in the context of Christian theology, which is attributed to the term at the present time. In the structure of the Intellect, Plotinus distinguishes the Intelligible — Intellect — Intelligence triad. This triad is close to E. Husserl’s “pure ego” structure, but the phenomenological epistemology is not substantiated, in contrast to the neoplatonic model. Noology could become the ontological ground of modern epistemology, and its theological nature — the foundation of any humanitarian knowledge.
The article is devoted to identifying the topoi of rational-theological discourse among the ancient philosophers of the pre-Socratic period. The ontological conceptions of Thales, Pythagoras, Anaxagoras, Archelaus, Heraclitus, Xenophanes, Parmenides, and Empedocles are analyzed for the presence of elements of rational theology. The close connection of the considered authors’ philosophical and theological views with noology is stated, since intellection is regarded to be a property of the Principle predominantly or, rather, God himself. In addition, the pre-Socratics reveal an anticipation of many theological attributes and predicates: unity, freedom, aseity, otherness, perfection, immutability, spirituality, simplicity, eternity, creation, providence, omniscience, omnipresence, omnipotence.
The article is devoted to the study of the ancient Greek “Ionian school” philosophers’ teachings on the Mind, as well as the reception and criticism of their views in the works of subsequent ancient authors, pagan and Christian. The article examines the doctrines: of Thales in the context of hylopsychism; of Heraclitus on Reason (Logos), the general divine law governing the universe; of Anaxagoras on Mind (Nous), the omniscient prime mover and organizer of the cosmos; as well as the noology of Archelaus and Diogenes of Apollonia. The later perception of Heraclitus’ philosophy in the works of the neoplatonists Plotinus and Proclus is presented. Aristotle’s attitude to Anaxagoras’ noology is analyzed, as well as the criticism of the latter by Eudemus and Cicero. The analysis of Heraclitus and Anaxagoras’ ontology and epistemology in the works of Theophrastus, Plutarch, Sextus Empiricus, and Simplicius is given. In addition, the author explores the perception of Ionian noology in the works of patristic authors: Clement of Alexandria, St. Hippolytus of Rome, St. Augustine of Hippo and others.
St. Cyril of Alexandria’s theology is considered generally within the framework of his christological polemic with Nestorius, whereas the saint’s triadological teaching is much less common in russian-language patristics. This article presents a summary of St. Cyril’s doctrine of the Trinity on the basis of his anti-Arian writings written before the beginning of the Nestorian crisis (428) (“The Book of Treasures about the Holy and Consubstantial Trinity”, “Dialogues about the Holy Trinity”, “Commentary on the Gospel of John”). The article examines such components of the saint’s trinitarian doctrine as the Hypostases’ names and modes of existence, the Trinity Persons’ mutual relations, the issue of the Holy Spirit’s procession, the continuity of theology and economy, the Hypostases’ deployment and unity, the Persons’ co-existence, the concept of the Trinity as a sequence of images. Special attention is paid to the terminological apparatus of the saint’s trinitarian discourse.
The article is devoted to the study of the spiritual and moral image of St. Columba of Iona, the Irish monk who was a missionary among the Picts, the founder and the first abbot of the abbey on the Iona island (Scotland). He is represented in one of the most remarkable hagiographic documents of Celtic Christianity of the early Middle Ages which is named “The Life of St. Columbus of Iona” (Vita sancti Columbae auctore Adamnano) and written by St. Adamnan, the ninth abbot of the Iona monastery. At the beginning of the article there are some brief biographical data on St. Columbus given in the light of the modern research literature. On the basis of the analysis of the original Latin text of the work, the image of St. Columba is shown in connection with a brief overview of his miracles mentioned in the text. Also the document reveals the ethical component in the views and activities of the saint. In addition, noticed are the oral and written sources used by St. Adamnan in writing the life of St. Columba, as well as given is the information about the history of research and publication of the document.
The article is a review of the monograph by P. Yu. Malkov dedicated to studying the patristic exegesis of three mysterious episodes of the fourth Gospel: the miracles of Christ’s healing of the man born blind and his raising St. Lazarus from the dead, as well as the appearances of the risen Savior to St. Mary Magdalene and St. Apostle Thomas. The relevance of studying saint fathers’ interpretations of the Holy Scriptures is noted. The book contents are briefly presented, as well as the researcher’s main conclusions regarding the understanding of the episodes by ancient Church authors. The article’s author provides his clarifications and additions concerning the theological problems of the Christ’s theophanies to St. Magdalene, St. apostles and St. Thomas, in particular on the relationship between the missions of the Holy Spirit in John 20 and Acts 2, as well as on the nature of the Savior’s resurrected body.
The article is a review of the publication by archpriest S. Zolotarev, in which he explores the semantics of the term «σοφία» in the works of Plato and Aristotle. The author, agreeing with the influence of the biblical Wisdom literature and mystical-esoteric teachings on Russian sophiology, casts doubt on archpriest S. Zolotarev’s conclusion on the lack of Plato and Aristotle’s influence on it. By the example of the dialogue «Timaeus» it is demonstrated that Plato has a concept of a living being, a prototype of the visible cosmos, as a possible correlate of Sophia. As an analogue of Sophia in Russian religious philosophy is also considered the Intellect (νοῦς) as a repository of ideas in Aristotle and Plotinus. In addition, attention is drawn to the existing personalistic interpretation of the universal in ancient philosophy, which allows to take a fresh look at the problem of the genesis of the concept of Sophia as a personal being.
The present article is a review of the article by Priest M. Legeev “Ecclesiology Today: Two Models of the Structure of the Churches and their Historical Background”, in which Priest M. Nikulin, positively perceiving in general the project of developing a terminologically verified ecclesiology, criticizes some aspects of Priest M. Legeev’s system. First of all, the author of the review refuses to attribute Russian emigration theology to the camp of the opponents of the Church traditional doctrine. Secondly, he disputes the legitimacy of using the term “classical tradition of the Russian school,” recognizing the pluralism of Russian ecclesiologies. Thirdly, Priest M. Nikulin problematizes the traditionality of the “Christ-hierarchy-people” scheme declared in the article, as well as the issue of the genesis of church hierarchy. Finally, is posed the question of the Church hypostasis and the correlation of its mariological aspect with Priest M. Legeev’s concept.
The article is a review of: Meunier B. Le Christ de Cyrille d’Alexandrie. L’humanité, le salut et la question monophysite. Paris, 1997. 304 p.
Divine Attributes in the Rational Theology of Plato, Aristotle and Plotinus
The article is devoted to studying the Deity’s properties in the works of the ancient philosophers Plato, Aristotle and Plotinus. First of all, the possibility of philosophical theology discourse in relation to ancient thought is substantiated. Analyzing Plato’s rational theology, the author bases himself on the traditional Neoplatonic opinion that in the philosopher, subjects of the divine attributes are the Good, the Demiurge and the Paradigm of the cosmos, as well as the world Soul. After a brief presentation of Aristotle’s ontology, the author proceeds to analyze the attributes of the active creative God-Intellect, as well as its difference from the passive becoming intellect. When considering the philosophical theology of Plotinus, the apophatic attributes of the One, as well as the properties of the Hypostases of the Intellect and of the Soul, are examined. The Neoplatonist also establishes the difference between the actual Intellect-Demiurge and the potential intellect of the soul. It is concluded that in the rational theology of the considered philosophers, most of Christian theistic attributes and predicates are anticipated, which indicates the development of the ability of natural knowledge of God in these thinkers.
The article is devoted to studying Plato’s philosophy of number and its further development in Neoplatonic thought by Plotinus, Proclus and Damascius. Outlining Plato’s arithmology, Aristotle either places numbers between forms and sensible things, or ontologically identifies numbers with forms, bringing his teacher’s doctrine closer to Pythagorean numerology. Plotinus, on the one hand, identifies numbers and forms, putting them in the Intellect, and on the other hand, speaks of the numbers generating substances and of the numbers’ superiority over the intelligible triad being-thinking-life. In addition to henadic numbers, conditioning the substance of things, the philosopher singles out monadic numbers, which determine the quantity of objects. The number is present in Plotinus also at the level of the Soul. In Neoplatonism, the second hypothesis of Plato’s dialogue “Parmenides” begins to be associated with noology. Representatives of the Athenian school Syrianus, Proclus and Damascius started to understand noology as rational theology, since in their opinion, it is in the Hypostasis of the Intellect that the arrangements of universal and particular gods are located. In these authors’ understanding, numbers are also gods. Arising in the first rank of the intelligible-intelligent arrangement, henads constitute the sphere of the Intellect and the following realms of being. Thus, Neoplatonic arithmology is present at all ontological levels.
PLATO’S PHILOSOPHY OF MATHEMATICS AND ITS CONNECTION WITH NOOLOGY AND THEOLOGY
The article is devoted to considering the problems of Plato’s epistemology and ontology of mathematics. It briefly tells about Plato’s mathematical knowledge and his influence on the development of the science. In the course of analyzing the philosopher’s mathematical epistemology, it is established that it is connected mainly with the activity of reason and imagination, and not of the mind (nous). In studying Plato’s mathematical ontology, its interpretation by Aristotle, who placed mathematical objects between the intelligible and the sensible, is recognized as plausible. Therefore, in Aristotle’s classification of sciences, mathematics occupies a middle place between theology (noology) and physics. At the same time, due to the ancient principle of visualization, the ontological status of arithmetic and geometric objects converges. The intermediate status of reason between mind and opinion determines the function of mathematics as propaedeutics to dialectics.
The article is devoted to the study of the “Italic school” philosophers’ noological doctrines in the context of ontology, epistemology and rational theology. Due to the limited nature of the extant fragments, the study is based mainly on the evidence of later doxography. The noological views of Pythagoras and his followers Philolaus, Archytas, Timaeus, Epicharmus, and Ekphantus are considered. The rational-theological elements of Xenophanes’ philosophy are also analyzed. In addition, the noological ontology of Parmenides, the criticism of its “materialistic” interpretation are investigated, and alternative translations of his fragments are proposed. Finally, Empedocles’ teaching about the intellect and its boundaries is presented.
The article is devoted to the study of theological views of Syriac Christian literature up to the 5th century AD. Early Syriac theology is characterized by the expression of concepts not in logicalphilosophical terms, but by the use of typology and symbolic- figurative language. The article provides a historical overview of the founding and state of the early Syriac Church, lists the main works of literature of the period, briefly examines the problem of establishing the authorship of the “Macarian Corpus”. But the main emphasis in the article is made on the study of the theological doctrine of Jacob Aphrahat’s “Homilies” and St. Ephrem the Syrian’s “Homilies on Paradise”. Also used is the material of the Syrian apocryphal acts of apostles. The article reveals the features of Aphrahat’s and St. Ephrem’s triadology, christology and pneumatology. The early Syriac ecclesiological typology and symbolism are considered. The article presents the understanding by the investigated authors of the christological, ecclesiological and mariological aspects of the Church. In addition, the eschatological emphasis of the literature of the period is underlined. The conclusion is made about the individual- ascetic bias of the early Syriac Christian theology.
The article is a historical-philosophical study devoted to the analysis of the influence of the Neoplatonic doctrine of the Intellect on the Christian doctrine of the Wisdom of God. The article substantiates the attribution of neoplatonic triadology to rational theology. A brief overview of the historical-philosophical interpretations of Plotinus’ teachings on the procession of the Intellect from the One is given. The article subsequently analyzes the sophiological concepts of Plotinus, Origen, St. Maximus the Confessor, St. John of Damascus. Pre-Nicene sophiology is characterized as hypostatic (ousian), and post-Cappadocian as hypostatic-energetic. The main emphasis in the article is made on the comparison of Plotinus’ noology and S. Bulgakov’s sophiology. The authors’ common ideas are that the Intellect/Wisdom is a paradigm of creation, has the property of total unity, and also cannot be cognized discursively. The conclusion is made that S. Bulgakov continues the line of patristic energetic sophiology.
Plotinus’ theology is often viewed from a mystical aspect. He is considered an experienced contemplator rather than a discursive theologian. But recently, works have appeared that reveal moments of the philosopher’s positive theology. Plotinus’ henology is a theology, but the One, being transcendental, excludes any cataphatics. Noology is also a theology, as the philosopher calls the Intellect God. The term “rational theology” may have two meanings, reason and understanding, corresponding to two stages of knowledge of God, empirical and descriptive. In the treatise “On the Knowing Hypostases and That Which is Beyond” Plotinus discusses two ways of cognizing the Intellect, intuitive and discursive. The soul can empirically feel the Intellect, partake in, assimilate to and even become It, but it can also comprehend its experience through understanding (διάνοια, λογιστικόν), since it is connected with the Intellect through the inherent letters (γράμμασιν), laws (νόμοις), rules (κάνοσιν). Psychology may also be viewed as “rational theology”, but not in the sense formed in the context of Christian theology, which is attributed to the term at the present time. In the structure of the Intellect, Plotinus distinguishes the Intelligible — Intellect — Intelligence triad. This triad is close to E. Husserl’s “pure ego” structure, but the phenomenological epistemology is not substantiated, in contrast to the neoplatonic model. Noology could become the ontological ground of modern epistemology, and its theological nature — the foundation of any humanitarian knowledge.
The article is devoted to identifying the topoi of rational-theological discourse among the ancient philosophers of the pre-Socratic period. The ontological conceptions of Thales, Pythagoras, Anaxagoras, Archelaus, Heraclitus, Xenophanes, Parmenides, and Empedocles are analyzed for the presence of elements of rational theology. The close connection of the considered authors’ philosophical and theological views with noology is stated, since intellection is regarded to be a property of the Principle predominantly or, rather, God himself. In addition, the pre-Socratics reveal an anticipation of many theological attributes and predicates: unity, freedom, aseity, otherness, perfection, immutability, spirituality, simplicity, eternity, creation, providence, omniscience, omnipresence, omnipotence.
The article is devoted to the study of the ancient Greek “Ionian school” philosophers’ teachings on the Mind, as well as the reception and criticism of their views in the works of subsequent ancient authors, pagan and Christian. The article examines the doctrines: of Thales in the context of hylopsychism; of Heraclitus on Reason (Logos), the general divine law governing the universe; of Anaxagoras on Mind (Nous), the omniscient prime mover and organizer of the cosmos; as well as the noology of Archelaus and Diogenes of Apollonia. The later perception of Heraclitus’ philosophy in the works of the neoplatonists Plotinus and Proclus is presented. Aristotle’s attitude to Anaxagoras’ noology is analyzed, as well as the criticism of the latter by Eudemus and Cicero. The analysis of Heraclitus and Anaxagoras’ ontology and epistemology in the works of Theophrastus, Plutarch, Sextus Empiricus, and Simplicius is given. In addition, the author explores the perception of Ionian noology in the works of patristic authors: Clement of Alexandria, St. Hippolytus of Rome, St. Augustine of Hippo and others.
St. Cyril of Alexandria’s theology is considered generally within the framework of his christological polemic with Nestorius, whereas the saint’s triadological teaching is much less common in russian-language patristics. This article presents a summary of St. Cyril’s doctrine of the Trinity on the basis of his anti-Arian writings written before the beginning of the Nestorian crisis (428) (“The Book of Treasures about the Holy and Consubstantial Trinity”, “Dialogues about the Holy Trinity”, “Commentary on the Gospel of John”). The article examines such components of the saint’s trinitarian doctrine as the Hypostases’ names and modes of existence, the Trinity Persons’ mutual relations, the issue of the Holy Spirit’s procession, the continuity of theology and economy, the Hypostases’ deployment and unity, the Persons’ co-existence, the concept of the Trinity as a sequence of images. Special attention is paid to the terminological apparatus of the saint’s trinitarian discourse.
The article is devoted to the study of the spiritual and moral image of St. Columba of Iona, the Irish monk who was a missionary among the Picts, the founder and the first abbot of the abbey on the Iona island (Scotland). He is represented in one of the most remarkable hagiographic documents of Celtic Christianity of the early Middle Ages which is named “The Life of St. Columbus of Iona” (Vita sancti Columbae auctore Adamnano) and written by St. Adamnan, the ninth abbot of the Iona monastery. At the beginning of the article there are some brief biographical data on St. Columbus given in the light of the modern research literature. On the basis of the analysis of the original Latin text of the work, the image of St. Columba is shown in connection with a brief overview of his miracles mentioned in the text. Also the document reveals the ethical component in the views and activities of the saint. In addition, noticed are the oral and written sources used by St. Adamnan in writing the life of St. Columba, as well as given is the information about the history of research and publication of the document.
One of the most remarkable hagiographic documents of the early European Middle Ages is “Life of St. Columba of Iona” written by St. Adamnan of Iona (Vita sancti Columbae auctore Adamnano). St. Columba was an Irish monk, known as the enlightener of the Picts in Scotland, the founder and first rector of the abbey on the island of Iona (Scotland). His life was described by St. Adamnan, the ninth abbot of the Ionian monastery. The article provides a brief biographical data of St. Columba and St. Adamnan, gives some information about the peculiarities of the administrative structure and liturgical practice of the Celtic Church, as well as evidences about the church-historical context of the work. In addition, the oral and written sources used by St. Adamnan while writing this work. The following is a brief philological analysis of the style and vocabulary of the author of life based on a study of the original Latin text, after which a review analysis of the contents of the document is presented. In conclusion, information is provided on the history of research and the publication of the text of life.
In this article, the author studies the soteriology of St. Cyril of Alexandria using examples from one of his works, “Explanation on the Epistle to the Hebrews”. The author of the article relies on the important monograph of B. Meunier, dedicated to the Christology of St. Cyril, and also considers the soteriological doctrine of the saint as the basis of his christological doctrine. In this specific work of St. Cyril, the author of the article finds soteriological aspects typical for the saint, found also in many of his other works. First, St. Cyril provides the so-called “summary of the faith,” that is, a brief account of the Fall in Adam and salvation in Christ. Second, according to the saint, the sin of Adam entailed consequences for human nature: physical (death and corruption), moral (the dominion of sin and the devil) and spiritual (loss of the Holy Spirit). Finally, the Archbishop of Alexandria teaches that Christ as the Second Adam delivered mankind from these consequences in the act of “being the first-born,” and the fruits of the saving economy of Christ are transmitted to people through participation in the Eucharist and through sanctification by the Holy Spirit.
This article focuses on the exegetical method of St. Cyril of Alexandria used in one of his works — Commentary on the Epistle to the Hebrews. The author relies on the important monograph of M.-O. Boulnois, which is devoted to the saint’s triadology, but also contains extensive information about the hermeneutic foundations for the trinitarian disputes. In this particular work of St. Cyril, the author of the article finds exegetical principles characteristic of the Alexandrian father, used throughout his works, namely: the definition of the “skopos” of the biblical passage; the distinction between “time”, “person” and “circumstances” of the fragment; the double Christological language of Holy Scripture; the polemical aspect of biblical exegesis; a peculiar order of commenting on the verses; the technique of Scripture interprets Scripture; consideration of the Old Testament in the light of the New; the use of biblical florilegies; and different types of exegesis of the same verse. The article traces the way St. Cyril in his Commentary on the Epistle to the Hebrews refutes the theological views of Theodore of Mopsuestia based on the latter’s incorrect hermeneutic position.
In the present article the author studies one of the exegetical works of St. Cyril of Alexandria, his Commentary on the Epistle to the Hebrews. This work has been preserved only in fragments contained in catenae, florilegia, and quotations by other authors. The author identifies the texts that have survived to our day and the testimonies of later authors, who confirm that St. Cyril had written a Commentary on Hebrews. The author then provides an overview of the existing publications of this work with an indication of the manuscripts used by scholars of each edition. The author provides the opinions of different scholars about the dating of the work, all of which date it to the anti-Nestorian period of St. Cyril’s life, after 428 AD. The author comments on the valuable insight by P. M. Parvis, who found in this work a fragment of St. Cyril’s polemics against the Antiochian exegesis and Christology of Theodore of Mopsuestia. The author also considers the hypothesis of P. E. Pusey, who believed that two works of different genres were composed by St. Cyril commenting on Hebrews, as well as the opinions of other scholars about this hypothesis. The author comments on the Armenian fragments of this work studied by J. Lebon. Finally, the author provides
a hypothesis about the structure of the work.
In the present article the author offers a translation from Ancient Greek of a fragment of one of the exegetical works of St. Cyril of Alexandria, Commentary on the Epistle to the Hebrews. In the introductory section, the author offers some information about the sources, editions, and studies of this work. The translation of the first part of this work, in which the father comments the first chapter of the Epistle to the Hebrews. The translation is supplied with thematic rubrics and comments, which provide references and allusions to biblical texts. The author also offers textual critical information and demonstrates the addresses of the hierarch’s polemics. In this text, St. Cyril discusses issues of Trinitarian doctrine, Christology, and Pneumatology. He teaches that Christ is much higher than the Angels and Prophets and considers Christ’s being begotten, the inheritance, and the righteousness of Christ, His being anointed by the Holy Spirit, and His appearance to the Angels after His resurrection. Using the text of Hebrews, the father argues against Arianism and Christological dualism.
The article attempts to rethink the attitude to archpriest Sergei Bulgakov’s sophiology, which became relevant in connection with the joining of the Archdiocese of Russian Orthodox churches in Western Europe to the Moscow Patriarchate. In Western orthodoxy and heterodoxy, Russian sophiology is generally assessed positively, while in the Russian Orthodox Church there is still a very wary attitude towards the teaching. The author of the article tries to comprehend the archpriest Sergei Bulgakov’s sophiology from the standpoint of patristic theology, analyzing two main aspects of the former - Sophia as a metaphysical mediator between the Creator and creation and Sophia as the feminine principle in God. When considering the first point, parallels are indicated with the biblical and patristic teaching about God’s connection with the world, especially in the light of St. Maximus the Confessor’s doctrine about the logoi and St. Gregory Palamas’s distinction between God’s essence and energies. In the study of the second question, the connection between patristic pneumatology, ecclesiology and mariology is revealed, which was especially emphasized and developed within the framework of the sophiological doctrine.
Книга включает предисловие, оригинальный латинский текст жития и его перевод на русский язык. В предисловии приводятся краткие биографии свв. Колумбы и Адамнана, представлена информация об устных и письменных источниках использованных св. Адамнаном, анализируется язык и стиль памятника, кратко рассматривается его содержание, а также приводятся сведения о предшествующих изданиях текста жития. В примечаниях к русскому переводу содержатся разъяснения географического, исторического, церковного и лингвистического характера