Ipatievsky Vestnik № 2 (34), 2026

The personality of Agur, the son of Jacob (Proverbs 30:1), currently has no common understanding among modern Biblical scholars. In the presented article, the author systematizes the available interpretations of the person of Agura in the works on the study of the Holy Scriptures, published recently. The article also provides a brief overview of earlier views on the personality of Agur in the works of Christian writers and Jewish rabbis. A wide range on the issue of identification of Agur's personality is determined by textual research, which does not see in Proverbs 30, 1 any indication at all of the identity of both Agur himself and the addressees of his text: the alleged three disciples of the sage named Iphiel, Iphiel and Ukal. In conclusion, the author describes current trends in understanding the personality of Agur and expresses his vision of the issue under study. The publication uses a simplified transcription of Hebrew words. The article is based on the abstracts of the author's report "Co-author of Solomon? Modern Biblical Studies on the Words of Agur, the son of Jacob (ch. 30 Books of Proverbs of Solomon)", read at the XV International Scientific and Theological Conference "Topical Issues of Modern Theology and Church Science" (SPbThA, September 28–29, 2023).

This article examines the development of the ideas of contemplation as an integral part of the doctrine of noetic practice in the works of such reputable Western Christian theologians as Bernard of Clairvaux, Francis of Assisi and Bonaventure. The author speaks about two stages of knowledge of God according to Bernard of Clairvaux (bodily and spiritual) and three stages of spiritual perfection according to Bonaventure (purification, enlightenment and unity). The teaching of Francis of Assisi appears to be more anthropo- oriented, which is manifested in vertical (the idea of personal friendship with Christ) and horizontal (considering all life events as a dialogue with God) projections. The author concludes that the main feature of the differentiation between the considered Western teaching and the Orthodox patristic approach should be considered the attitude to the concept of Palamism and the related doctrine of deification.

The text of the rite of accession of Pentecostals and Charismatics proposed for discussion is based on the rite of accession of Baptists and professed Evangelical Christians already published by us, which goes back to the rite of accession of the Stundists from the Book of Rites of Accession to Orthodoxy in 1915. While fully preserving its structure and the entire pre-revolutionary liturgical order, it is supplemented with questions about the peculiarities of the doctrine and practice of Pentecostals and Charismatics: speaking in tongues, "the law of faith", tithing and "the law of sowing and reaping", theology of prosperity, encounter, etc. The questions and answers are offered in Russian, and the rest of the rite text is in Church Slavonic in a civil font. Before the publication of the new Book of Orders by the hierarchy, it is possible to use such questions and answers during a penitential and confessional conversation before the act of joining. The introductory part of the article provides a general description of the rite and offers recommendations on its application, as well as on interaction with those who join in order to repent and enter the Church.

The results obtained from the study of Metropolitan Nicholas (Yarushevich) 's works "Words and Speeches" allow us to speak about the scale of his personality and his outstanding role in the post-war revival of the Russian Church. When analyzing his sermons and speeches, one can judge the illegality of the accusations of his vanity and cooperation with government agencies that have been shown in historiography. The applicability and relevance of the metropolitan's preaching works at the present time shows their true value.

The article is devoted to the development and functioning of the institute of rural deans in the Yaroslavl Diocese during the administration of Archbishop Jonathan (Rudnev) (1877–1903). The empirical basis of the study is the reports of the archpastor to the Holy Synod contained in the Russian state historical archive. Micro-historical, historical system and historical comparative approaches are the methodological basis of the research. It is shown that the development of the institute of rural deans was nonlinear: the initial quantitative growth was replaced by the reform of 1901, which reduced the number of deanery districts and marked the transition from extensive expansion to rationalization of the diocesan structure. A qualitative transformation of the supervision system is noted — from formal control to systematic and in-depth monitoring of parish life, in which rural deans turn into active subjects of church administration. It is proved that the institute of deans occupied a central place in the practical life of the diocese, coordinating liturgical, economic, financial, anti-schismatic and educational activities and acting as a key link between the diocesan center, parishes and monasteries.

Bishop Samuel (Zapolsky-P latonov) (1779–1831) belonged to the category of particularly bright and talented students of Metropolitan Platon (Levshin) of Moscow († 1812), which is why he held prestigious church positions: prefect and rector of the Trinity and Tver Seminary, vicar of the Trinity-S ergius Lavra (1810–1814), bishop of the Kostroma diocese (1817–1830). At the beginning of the 19th century, he was a teacher of the Greek language, and then a colleague of the future St. metropolitan Filareta (Drozdova) († 1867). The activity of the bishop Samuel as the Lavra vicar, as well as the Kostroma bishop, has not been studied enough in Russian ecclesiastical historiography. The time when he led the Trinity Lavra fell during the Russian-F rench war, the capture of Moscow by Napoleon and the approach of individual detachments of his troops to the ancient monastery, as well as the death of the great hierarch — metropolitan Platon. The name of Samuel is also associated with the revival and development of monastic life (monasteries, skete) in the Kostroma region. Archival material from the Kostroma consistory (located in the Russian State Historical Archive) and the biography of the bishop, the author of which is unknown, dating back to the end of the 19th century, make it possible to significantly enrich the biography of Bishop Samuel.

The article examines the image of the Cross in Russian classical literature, its symbolic and metaphorical meaning, the traditions of the Christian understanding of the Cross and its multiple meanings. The material embodiment of the Cross and its spiritual significance are studied. Special attention is paid to the so-called faleristic trend: the description of awards of the Russian Empire, used in literary works as an artistic detail or characteristic. The article analyzes the works of V. A. Zhukovsky, A. S. Pushkin, L. N. Tolstoy, A. P. Chekhov, I. S. Shmelev, M. A. Bulgakov. Russian literature, as an important component of Russian culture and Orthodoxy, for many centuries reflected not just church life with its realities and symbols, but the life of a Russian person inside and outside the Church, his spiritual thirst and search for a Way, the desire to find himself with God, to connect with him. That is why the theme of the Cross is presented in a very broad and meaningful way.

This article is devoted to an overview of the history of a stone temple construction in honor of the silverless Saints Cosmas and Damian in the village of Borovskoye, belonging to the modern Kostanay region. By the time the first wooden church was built here, these territories were actively populated by Russian settlers — the way of life of the local aborigines was being reformed, new social and property laws were being introduced, agriculture was being optimized and developed. At the same time, the religious situation left much to be desired: against the ten thousand inhabitants who profess Orthodoxy, at least a third of the number were sectarians, and more than half were Muslims and pagans. In such a situation, both the settlers and the spiritual leadership were challenged to equip the church, a parish school and catechesis centers as soon as possible. After a small wooden temple, the villagers decided to build a larger temple that met their needs, including ones that corresponded to material well-being—the village was heavily populated and prosperous enough to afford the largest stone and decorated temple. During the Soviet period, it was closed and abandoned, used mainly for domestic needs, but at the beginning of the 21st century it was returned to the Russian Orthodox Church and is now being actively restored. This historical example clearly demonstrates the importance of preserving the heritage of the church tradition and resuming spiritual life, as the issue of pastoral care and religious education is now as acute in the region as in the past.

This article explores the history and activities of the Military Orthodox Mission (Regional Public Organization "Orthodox Mission for the Revival of the Spiritual Values of the Russian People"), as well as a detailed description of its award symbols and the awards, orders, medals, and certificates established within the organization. Thanks to the blessing of the Mission for a number of cultural and educational projects and the establishment of several awards, as well as the status of advisor to the First Hierarch of the Russian Orthodox Church Abroad, which the Mission's head held, the organization was effectively affiliated with the Russian Orthodox Church Abroad, and as a result, was often perceived as a structural subdivision of the Russian Orthodox Church Abroad. However, legally, the organization was independent and structurally was part of one of the all-R ussian Cossack public organizations, the Union of Cossacks Federation (UCF), which also approved the insignia, emblems, chevrons, and other badges worn by the leadership and members of the Military Orthodox Mission. The organization's unique awards system, thanks to the active work of the founder and head of the Military Orthodox Mission, I. E. Smykov (1973–2020), and the high quality of the organization's awards, received wide recognition from both the clergy of the Russian Orthodox Church and numerous Cossack and monarchist organizations in Russia in the 2000 s–2020 s. This systematic description of the awards, insignia, certificates, and other symbols of the Military Orthodox Mission of the UCF during its legal registration with the justice authorities of the Russian Federation from 2001–2022, along with photocopies of the original award certificates, are being introduced into scholarly circulation for the first time and are of undoubted value for research into contemporary Russian church and public phaleristics.

In this article, the author briefly describes the biography of Archpriest Peter Troshin (1933–2011), a priest from Kostroma in the second half of the 20th century and early 21st century, and reveals previously unknown aspects of his spiritual life.

Священник Георгий Андрианов. Родился в г. Мурманске в 1976 г. Имеет высшее богословское и юридическое образование, кандидат богословия. Ректор Костромской духовной семинарии (2014/24). В настоящее время – директор Церковного научно-исследовательского центра Костромской митрополии, председатель редакционного совета научно-богословского журнала «Ипатьевский вестник». Автор книги «Маршал Василевский: духовные корни полководца» (2025), соавтор издания «Костромская духовная семинария. Историческая энциклопедия» (2019). Принял участие в создании нескольких учебников и пособий для духовных семинарий (2018-2023). Имеет многочисленные научные публикации по библейской тематике, историческим исследованиям и научно-прикладным вопросам. Администратор ресурса «Костромской ДуховникЪ» в социальных сетях. Служит в Свято-Тихоновской церкви г. Костромы.

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