Ipatievsky Vestnik № 3 (27), 2024

A new translation from the Hebrew language of the book of the Prophet Nahum, carried out according to the edition: Biblia Hebraica Stuttgartensia (Stuttgart, 1997). The division into chapters and the numbering of the verses correspond to this edition. The sacred Tetragram is translated by the word LORD.

In the Church Slavonic and Russian Synodal translations of the Gospel (Matthew 16:18), the Greek words πετρος (Greek, masculine) and πετρα (Greek, feminine) are given one meaning — stone. More precisely, the first word in the translation retains the Greek word Peter, as the name of the apostle, and the word πετρα is translated by the word stone. In Luther's German translation, the word πετρα is translated by the word das Fels, which accurately conveys the meaning of the word πετρα — rock. In the English translation, the word “rock” corresponds to the word πετρα. The word rock is also used in the latest non-canonical Russian translations. The term “rock” is widely used in modern scientific and technical mining and geological language. The term refers to an array of rocks ranging in size from several meters to many thousands of meters across. A stone is only a small, separate, durable piece of rock. A rock consists of blocks separated by cracks, of the same type and firmly embedded in each other. A block broken out of a rock at a quarry becomes a stone. Therefore, a rock is a collection of potential stones that, having separated, can disperse for the construction of, for example, churches in different places. The word πετρα (rock) is used in (Matthew 16:18) to refer to a group of apostles who are like a Stone-Peter and are firmly connected by faith. The faith was confessed by the ap. Peter from all (Mf16:16) in response to a question (Mt.16:15) addressed to all. In the Old Russian language, the word stone had two meanings: first, the modern meaning is a small monolith (German der Stein, in English the stoun), and secondly, a mountain range (in it. das Fels, in English the roc). In the Church Slavonic and Synodal translations (Mf16:18), the Greek name Peter (πετρος) corresponds to the first of the two meanings. The word stone (πετρα) corresponds to the second ancient meaning, which is not known to a modern Russian reader. Therefore, the second word stone can be mistakenly perceived as a person of the ap. Petra. The addressed place of the Gospel is prophetic. The Savior informs the 12 apostles about the creation of the Church in the near future. The church was founded by God on the day of Pentecost. The Holy Spirit descended equally on all the apostles and the disciples of Christ who were with them. The fact of such a realization of the prophecy makes it indisputable to understand the word πετρα as a designation for a group of faithful disciples, and not for one supreme apostle. Our understanding of the meaning of the word πετρα does not contradict the patristic interpretation of the addressed verse.

The article analyzes one of the most important points of the theological controversy in modern "evangelical Christianity" — the question of the relationship between the old Israel and the New Testament Church. After reviewing the approaches to eschatology developed in the Protestant world, emphasis is placed on clarifying the biblical and theological foundations for understanding the fullness of the Church and the status of the Jewish people in the light of the New Testament. In particular, attention is paid to the interpretation of the seventieth week of Daniel (Dan. 9:24–27) and the prophecy of ap. Paul about the salvation of all Israel (Romans 11:25–26). The theological and exegetical arguments of the Amillennialists against dispensationalism are considered, showing the internal contradiction of this theological concept. It is concluded that the argumentation of the Amillennialists, allegorically interpreting the Millennial kingdom as the present age of the Church, is in many ways close to the Orthodox views on this problem. Nevertheless, the opinions of the Amillennialists are largely conditioned by the general Protestant doctrines of salvation only by faith and the "invisible Church", therefore, the boundaries of their acceptability for Orthodox theology were outlined.

The article publishes materials from the archival fund of the Office of the Holy Synod (Russian State Historical Archive, St. Petersburg) on the establishment of the tradition of the main shrine of the Kostroma land visiting the city of Buy - on the way back to Kostroma from Galich, where the miraculous Feodorov icon of the Mother of God was brought annually since 1861. It is indicated that the icon first followed this route no later than 1865, but the official permission to extend the stay of the miraculous image outside Kostroma at the request of the Orthodox residents of Buy was given by the Holy Synod in 1868. The texts of the definitions of the Holy Synod of May 4/10 and July 10/26, 1868, are published. The description of the stay of the miraculous icon in Buy in 1904 is given, information about the estimated time of the cessation of bringing the shrine to Buy in the twentieth century is presented.

This article aims to familiarize the reader with the specifics of interaction between the Russian and Georgian Orthodox Churches in 1960–1972 — the time of chairmanship of Metropolitan Nikodim (Rotov) in the Department for External Church Relations. A brief study was prepared based on church and state archival sources, official church periodicals. The author of the article traces the outline of fraternal relations between the two Churches, manifested both in mutual visits and correspondence, and in the versatile assistance to the Georgian Church from the Moscow Patriarchate. The study paid attention to the influence of the state factor on the agenda of bilateral church cooperation, which affected the sphere of inter- Orthodox and inter- Christian relations, and peacekeeping ministry.

The Church is a unique institution in the history of the human society. Its main difference from other organized religious systems is the anthropocentric nature of its activities. The value of such a phenomenon lies in pragmatism, i. e. the ability to apply the principles and the results of the social work that took place in the historical context. In this regard, the evaluation of the results of the Church charitable service in a historical context is of particular value, which, in turn, was reflected in certain church periodicals. One of the criteria for the accuracy of the obtained results is locality, since the reliability of certain historical events stems from the availability of a detailed examination of certain realities during a period of special social transformations within a particular administrative unit, which makes it clear that the source of the reliable information in the regional aspect of church administrative and economic activity is the official press of the considered period (the Vologda Diocesan Gazette). In this article, therefore, an attempt to analyze in detail the social activities on the territory of the Vologda Diocese at the end of the 19th and the beginning of the 20th centuries in order to further interpret the events and apply them to modern realities is made.

The subject of this study is the legal and spiritual criteria for enrollment in the monasteries of the Russian Empire in the XIXth century. The purpose of the work is to study the opinions and resolutions of Metropolitan Philaret and other documents on the subject and to introduce this material into the scientific turnover. The work used the method of critical analysis of sources, which made it possible to establish the main requirements for those who entered the monasteries. The main reasons that prevented one from joining the monastic brotherhood were also discussed. The relevance of the study is due to the growing importance of monasteries and the need to comprehend spiritual traditions in the current socio-e conomic conditions.

At the beginning of the 20th century, Russia saw the growth of the cooperative movement. Representatives of various classes took part in the process of its formation and development. Among them, a special place is occupied by church servants (priests, deacons, psalmists). The article examines the participation of the clergy in the activities of cooperative organizations at the beginning of the XX century. The purpose of the study is to analyze the main directions of cooperative work of representatives of the clergy within the Kostroma and Yaroslavl provinces. A whole range of sources has been used — paperwork, the works of local zemstvo institutions, periodicals (Izvestia of the Kostroma Provincial Zemstvo, the Kostroma Cooperator magazine, the Povolzhsky Vestnik newspaper). The class and social composition of cooperative governing bodies make it possible to show the peculiarities of the development of the cooperative movement in the Russian province. The topic raised has not been widely developed in historiography both at the regional and all-Russia levels, which will determine the research novelty of the article. The idea of fruitful activity of the clergy in the development of credit, consumer and industrial cooperation in order to raise the material and cultural level of the local population is revealed.

The article systematizes little-k nown data about the ancestors of Marshal of the Soviet Union A. M. Vasilevsky, who were representatives of the ancient family of the clergy of the Vasilievsky Church of the village of Shokhna in the Nerekhtsky district and other churches of the Kostroma diocese. The author pays special attention to the topic of the ecclesiastical origin of the commander's surname, which was originally written as "Vasilievsky". After the events of 1917, the future military commander was forced to change the spelling of his ancient surname. The article shows the historical setting in which the ancestors of Alexander Mikhailovich carried out their church service. In a sense, this was survival in a hostile environment of the most zealous Old Believers of the Kostroma province. The author suggests that this could have predetermined the character of the marshal: dignity, modesty, restraint, loyalty to the word, dedication to the cause and the ability to peacefully convince. It tells in detail about the early years of the ministry of the father of the military commander, the priest Mikhail Vasilyevsky, who studied Old believers church service and became a senior priest in a Common Faith congregation where he continued to cooperate with old believers.

The article presents an overview of the material about Soviet Marshal A. M. Vasilevsky in the foreign press using the example of articles by The New York Times, articles from encyclopedic publications and author's monographs by Western historiographers. The marshal's personality aroused some interest in Western publications at a time when, in their opinion, he played a significant role in the leadership of the armed forces. Despite the negative attitude towards the Soviet Union, Western sources recognize the undeniable fact of the commander's talent and his contribution to the victory over fascism.

The article is devoted to the life of Professor V. M. Tolstopyatov, who was the elder brother of the outstanding Orthodox hierarch of the Soviet era, Archbishop Alexander (Tolstopyatov), who is connected with Kostroma by his origin. V. M. Tolstopyatov is a theorist and practitioner of the development of railways in Russia, including making interesting proposals for their development in Kostroma, which were not implemented.

The article first publishes a little-known biography of a graduate of the St. Petersburg Theological Academy, an outstanding educational figure, writer Dmitry Ivanovich Tikhomirov, as well as a document which is part of the author’s private collection related to D.I. Tikhomirov. The document is the original diploma of the master of theology D.I. Tikhomirov also contains not only information about the successful approval of the master's theology, but also the original autographs of representatives of the faculty corporation of the St. Petersburg Theological Academy as of 1888 and brief information about each of them. Diploma data are equipped with the necessary comments. In addition, the document itself is a unique example of the nominal diploma of the Master of theology of St. Petersburg, probably existing in a single copy that makes it a true rarity. The article continues the series of articles begun in No. 4 (20) of the Ipatievsky messenger dedicated to the publication of original documents on the completion of spiritual schools in the Russian Empire by their outstanding graduates.

The paper, written within the framework of the scientific project “Corpus Inscriptionum Rossicarum”, explores the dispute between Prince Fyodor Yuryevich Hvorostin and Ivan Prokhorovich Pisemsky about the right to own the fiefdoms of the Kostroma serviceman Yakov Gavrilovich Pisemsky, who died childless. One of the arguments in this dispute, which has legal force confirming the land rights of the litigants, in addition to the pedigree paintings, were white stone tombstones with epitaphs, including those located on the necropolis of the Trinity Sergius Monastery. The paper concludes that in the legal practice of Moscow Russia, tombstones with an epitaph remained weighty material evidence that could be verified if necessary.

The article analyzes the images of the clergy of the Russian provincial clergy of the second half of the 19th century. based on the text of the novel “Soborians” by N. S. Leskov. The genre of the chronicle novel presents the life of the Russian clergy in such detail that it gives the work the significance of an objective historical source. During the narrative, the author shows the special world of people of the clergy, presents a collective image of the clergy.