The article examines dreams as a primordial, non-verbal mode of communication within the framework of contemporary Psychology of Religion. Dreaming—especially in the REM phase—predates articulated speech by hundreds of millions of years (around 500 million years), is observable across both vertebrate and invertebrate species, and operates as a psychosomatic interface linking conscious and unconscious processes, as well as the human realm with what is perceived as the metaphysical. Within the Christian tradition, from biblical accounts to patristic writings (e.g., Clement, John Chrysostom, Augustine), dreams have been interpreted as vehicles of divine disclosure—prophetic encounters or experiences of God and angelic beings. In the present day, a considerable number of Christians still affirm that God communicates through dreams, imparting guidance, warnings, or spiritually charged experiences that shape everyday religious life and personal spirituality. The study concentrates on symbols of transition (such as the ladder, flying, and upward movement), drawing in part on Desoille’s technique of the guided waking dream (rêve éveillé dirigé). These symbolic motifs are understood to express ontological transformation, the resolution or surpassing of crises, rebirth, and the transcendence of spatial and temporal limits. In this perspective, dreams arise from multiple sources and function as ritualized passages that mediate movement toward psychological or religious forms of reality.

This article focuses on addressing Marilyn McCord Adams’ ‘Problem of Hell' - the argument that eternal damnation is incompatible with divine goodness and omnipotence. While Adams proposes universalism as the solution, this raises concerns about preserving human freedom and moral responsibility. Drawing on insights from Thomas Hopko, Richard Swinburne, Jacques Maritain, and Alexander Pruss (as supported by various Christian patristic writers), I develop the ‘Presence-Union’ model of hell that reconciles eternal separation from God with divine goodness. This model demonstrates how the unveiled presence of divine love, combined with a miraculous restoration of natural felicity and the distinction between formal and real union with God, provides a coherent alternative to both traditional views of hell and universalism, and maintains both divine mercy and the gravity of human moral choice.

Abstract Jude 6 and 2 Pet 2:4 refer to the Watchers myth, which was a widespread interpretation of Gen 6:1–4 in the Second Temple period. This article reinforces that case exegetically in the face of a recent argument that the verses refer instead to a more general sin of angelic blasphemy. It then offers a comprehensive survey of the reception of both verses in patristic writers, which yields two findings. First, no early Christian authors read Jude 6 and 2 Pet 2:4 as referring to blasphemy, whereas some see it as indicating the Watchers myth, adding supporting evidence to the exegetical case. And yet, secondly, many writers (especially after the second century) read these verses without reference to the Watchers myth, demonstrating how they came to be read in a more general sense with relevance for angelology and pneumatology.

Introduction. In the second half of the 20th century, radical changes occurred in humanity’s attitude toward the body. Unlike the classical Christian tradition, which opposed the bodyas the source of sin-to the spirit, postmodern thinkers advanced the thesis of the body as an object of consumption. In the works of one of the most prominent representatives of postmodernism, Jean Baudrillard, an inversion of key concepts related to corporeality takes place. This transformation raises the question of the relationship between the concept of the body in Baudrillard’s philosophy and in the Christian tradition. The present article aims to identify the essence of these philosophical inversions. Content. The study reveals how Baudrillard’s philosophy inverts the Christian understanding of the body. The theoretical basis of the research consists of Baudrillard’s works as well as Christian philosophical and theological sources (the Holy Scripture, Patristic writings, and works of 21st-century theologians) that summarize Christianity’s view of the nature and purpose of the body. Methodologically, the research combines analytical and conceptual-logical approaches with the method of comparative analysis. Conclusions. Four levels of philosophical inversion of the concept of “body” are identified in the context of Baudrillard’s philosophical framework: anthropological (the substitution of the soul by the body), ontological (the loss of a transcendent foundation and the transformation of the body into a sign), eschatological (the replacement of the hope for resurrection by the project of self-salvation of the body), and ethical (the shift from ascetic norm to the duty of enjoyment). The results of the theoretical analysis present a comprehensive comparison of Christian and postmodern conceptions of corporeality, revealing their structural differences. They also provide a foundation for further studies in the philosophy of the body and for developing the concept of a “new ethics of corporeality”.

The article presents the results of studying the Orthodox ecological concept. Methodology and research methods: the theological method, the Orthodox approach to education, the analysis of the Holy Scripture and hagiographic literature. When considering environmental issues, the authors rely on the Orthodox doctrine of man and the Orthodox doctrine of morality. The ecological situation of our time is considered in the context of Sacred History as a natural result of the spiritual degradation of mankind, being in its turn a result of falling away from God. The relevance of the research is determined by the need to overcome crisis trends in the environmental sphere, the origins of which lie in the sinful damage to the human mind. The problem of the research is to identify ways to harmonize the attitude of man to nature. The subject of the research is the Orthodox view of ecology. The research materials were the texts of the Holy Scripture, Hagiography of Saints and patristic writings. The article consistently solves the problems of analyzing views on nature expressed in the Holy Scripture of the Old Testament, the Holy Scripture of the New Testament, patristic teachings and hagiographic literature, as well as in modern Christianity. The research results lie in summarizing the views on the relationship between man and the natural environment expressed in the Orthodox system of beliefs.

The article examines the educational and pedagogical potential of spiritual poetry and is intended for faculty in theology departments. Based on the traditions of Christian pedagogy, methodology, and teaching methods, the author demonstrates how spiritual poetry can be used to address educational and pedagogical challenges in the teaching of specialized theological disciplines. The author insists on the productivity of scientific interaction between ecclesiastical and secular pedagogy, as well as the unity of educational and pedagogical processes. A classification of the content of spiritual works is proposed: poetry related to Sacred Scripture and patristic writ-ings; and works of a spiritual-moral focus, related to Sacred Scripture and the teachings of the Church Fathers. Further to the above, the author makes recommendations for teachers of “Biblical Studies,” “Moral Theology,” “Russian Hagiography,” “History of Christian Literature and Patristics,” and “Orthodoxy and Russian Literature” on the use of spiritual poetry in the lecture courses and practical studies. The author affirms the effectiveness of activity-based, systemic, and cultural approaches in teaching students, as well as the advisability of establish-ing interdisciplinary connections and using interactive teaching methods. The author compares various secular and religious authors’ views using poetic examples.

Abstract: The article explores late-medieval vierges ouvrantes (hinged Virgins that reveal Christological or Trinitarian interiors) as thresholds between secrecy and revelation. They translate the porta clausa of Ezekiel 44:2 and the hortus conclusus of Song of Songs 4:12 into sculpture, illustrating the paradox of a body that is both inviolate and permeable. Their mechanisms turn the Incarnation into a visible event and also expose cultural fears about vision, curiosity and trespass. Patristic writers framed these fears in theological terms. Jean Gerson condemned the vierge ouvrante as ‘unwarranted exposure.’ Later comparanda, from illuminated manuscripts, obstetrical collections and the Mechelen Besloten Hofjes , repeat the same tension between revelation and restraint. The article argues that both the opening and the later sealing or destruction of these statues reveal a theology of thresholds that reshaped the act of seeing.

Purpose: To explore how Orthodox Christian ethical teachings on lending and usury can be translated into economically viable frameworks that promote justice, solidarity, and responsible financial governance in Greece and Cyprus.Design/methodology/approach: This study employs a conceptual, historical-theological, and applied ethical approach. It draws from biblical sources, patristic writings (particularly St. Basil the Great and St. John Chrysostom), and comparative analysis of the sovereign debt crises in Greece and Cyprus. The study also outlines pathways for implementing these insights into economic policies and financial systems.Findings: The study establishes that Orthodox Christian ethics condemns exploitative lending while allowing for morally responsible lending that supports communal welfare and development. A theological framework that balances compassion with economic prudence can foster just and sustainable finance.Practical Implications: Ethical guidelines derived from Orthodox theology can inform public policy, inspire alternative banking models, and promote equitable lending practices that contribute to economic stability and social welfare.

The liturgy of the Eastern Orthodox Church embodies a profound richness of symbolic and theological meaning, particularly in the services of Esperinos (Vespers, Evening Prayer) and Orthros (Matins, Dawn Prayer), celebrated both daily and in anticipation of the Lord’s Day (Sunday). This article specifically explores the theological significance of these two liturgical hours. Employing a historical-theological approach rooted in patristic writings, alongside dogmatic theology through the study of Orthodox liturgical texts, this study highlights how these hours shape the spiritual life of Orthodox Christians. Esperinos marks the transition from evening to morning, echoing the biblical narrative of creation and the eschatological hope for divine light. Orthros, celebrated before sunrise, symbolizes Christ’s resurrection and proclaims the dawn of the new era, the age of grace and salvation manifested in the light of Christ. These services are not mere liturgical formalities, but serve as a medium of apostolic kerygma that forms the faith consciousness and spirituality of the faithful. This article also opens space for ecumenical dialogue within the Indonesian Christian context, particularly in enriching the understanding of worship as the heart of ecclesial life oriented toward the mystery of salvation.

This research examines the symbolism of the 'face of God' as a representation of divine presence and mercy, which is crucial in the dialogue between the believer and the divine. Using powerful biblical imagery, the Psalms highlight the importance of divine reconciliation, urging God to turn His face toward those who suffer, symbolizing not just acceptance and approval but also a deep, personal connection. In patristic writings, including those of St. John Chrysostom and St. Cyril of Alexandria, this theme reveals the complexity of the relationship between divine mercy and human prayer. The study’s comparative approach brings the Psalms and patristic texts into dialogue, exploring how mercy petitions serve as a foundation for rebuilding the lost spiritual relationship. The research shows that the symbol of the 'divine face' signifies an act of mercy and love necessary for experiencing divine protection and blessings. By studying selected Psalms, it becomes clear how this image is crucial in overcoming spiritual struggles and maintaining trust and hope, aiding in the revival of spiritual bonds. The findings underscore the significance of the return of the divine face in biblical spirituality, emphasizing its importance for inner peace and spiritual fulfilment. The study advocates for a sincere relationship with the divine, where prayer is not just a plea but a profound spiritual exchange and transformative dialogue with God.

This study explores the depth of biblical and patristic concepts of the face and image of God, emphasizing their profound connection to human renewal and becoming like God through divine revelation. The analysis focuses on the interpretation of the terms "tselem" and "panim," which represent, respectively, the divine image in humans and the personal approach to God—an evolution involving inner transformation and participation in the life of the Trinity. It stresses that understanding this mystery requires going beyond external symbols and material forms to the heart of the Logos and the great mystery of love and communion revealed by Scripture. Drawing on the theological insights of the Church Fathers and contemporary theologians, it affirms that true likeness to God involves active, conscious participation in divine life through the grace of the Holy Spirit, as part of the process of spiritual "renewal." In this view, humans become an "imago Dei" in a real, not merely formal, sense and partake in the eternal light of the Most Holy Trinity, effectively becoming "temple of God." The study also explores the process of spiritual "transfiguration" described by patristic writings, which enables the soul and body to become eternal in Christ and continuous union with God. Through this theological perspective, it emphasizes that the image and face of God are not only symbols but living, participatory realities that reveal the ultimate destiny of human creation—returning to the divine origin in love and truth—until the fullness of the likeness of God is realized.

The relationship between Scripture and the Liturgy remains one of the most extensively debated subjects in theological discourse. In the wake of the Protestant Reformation and the Catholic Counter-Reformation, a divided Christendom witnessed the rise of a dichotomy between Scripture and Liturgy, as well as between the Word and the Sacrament. This dichotomy, however, is absent from the patristic thought, which perceives the unity and complementarity between Scripture and Liturgy, owing to their shared belonging to the one life of the Church—broadly defined as Tradition—and to the way they are understood and experienced as interconnected modes through which the singular Mystery of Jesus Christ is communicated to the faithful. The present study aims to demonstrate this unity by drawing on a substantial body of patristic writings, highlighting the fact that the life of the Church is one and is lived both as the rule of faith and the rule of prayer, and that through it, one and the same Christ communicates Himself to the faithful both through the Word and through the Holy Sacraments. For the Church Fathers, the Christian faith is not an abstract doctrine about Christ, but a real and personal encounter and communion with Him in the life of the Church. This patristic approach may offer a starting point for contemporary Christianity in addressing the current liturgical crisis and in rethinking and renewing future ecumenical dialogue. Such renewal presupposes a movement beyond secular formalism and nominalism, which have fostered excessive conceptualization and an antithetical view of Scripture and Liturgy, Word and Sacrament.

The present article on the basis of published sources and archival materials gradually studies the participation of the future historian, archaeologist and ethnographer of the XIX century Archiman-drite Leonid (Kavelin) in the book-publishing activity of Optina Pustyn. During the military service near St. Petersburg Lev Kavelin got acquainted with S.A. Burachek, the publisher of Mayak mag-azine, that gave him the opportunity to publish his essays in this magazine. That also helped him to develop his literary talent and enabled him to actively ask for the experienced publisher’s help to pass the censorship in St. Petersburg and print the works of Optina residents. The young officer was asked for help in reviewing Optina’s books both by the authors themselves and by St. Macari-us, who from the 1850s even started to entrust him with collecting the necessary historical material for the planned publication. When the future Father Leonid retired from military service and en-tered the skete of Optina Pustyn, he joined the translation group consisting of the monastery’s resi-dents. During his stay in the St. John Forerunner’s skete he participated in translating and preparing three books in Russian, two books in Slavonic and two books in both languages for publishing. In this work he applied his knowledge of ancient languages, his literary talent and his experience of interaction with high-ranking Church figures. At the same time, this study traced Father Leonid's reverent attitude to the publishing works of Optina Pustyn. He described with keen interest the process of preparing each book for publishing in the skete’s Chronicle. Father Leonid's participa-tion in the translation work under the guidance of St. Macarius allowed the Slavonic translations of the Moldavian Elder Paisius available in the monastery to be edited and published at a high schol-arly level, as well as do new translations into Russian, having checked them against the Greek originals of the patristic writings. Father Leonid’s tireless efforts as a member of the Optina transla-tion group contributed to the publishing of the Holy Fathers’ works being beneficial to the Church in Slavonic and Russian, which were aimed at the spiritual and moral enlightenment of the public.

This study examines, within the broader context of historical and cultural influences from Byzantine and Western canonical traditions, the canonical and theological treatment of physical disabilities as impediments to the priesthood within modern Orthodox Canon Law. It shows how traditional Orthodox Canon Law, particularly influenced by medieval Roman Catholic canonical understanding, has historically emphasised physical integrity as a requirement for ordination. The study critically examines historical and contemporary canonical attitudes towards candidates with hearing, speech, or visual impairments or with locomotor disability through the analysis of Apostolic canons, Canons of Ecumenical Councils, and later canonical sources. The methods include a critical canonical and historical analysis of primary sources such as the Canons, patristic writings, and synodal legislation, with particular reference to the initiatives of the Romanian Orthodox Church in the modern cultural and pastoral context. The study observes that, although such impairments continue to be recognised as canonical impediments according to traditional Orthodox law, contemporary ecclesial practice increasingly reflects a pastoral sensitivity that allows, in certain contexts, for the inclusion of persons with disabilities in ordained ministry. This is typically achieved through adaptations that preserve the integrity of liturgical function, such as assistance from co-ministers or specialised training. These developments, while not amounting to a formal canonical revision, signal a broader pastoral and ecclesiological openness toward the integration of persons with disabilities within the life of the Church.

The genre of monastery leaflets was widespread in Russia at the end of the 19th century. They presented the Gospel and patristic teachings on salvation in a short, accessible form. They were compiled on the basis of various publications, letters, excerpts from patristic writings, and original works by spiritual authors. The leaflets were published over a long period of time and were very popular with readers. The article sets the task of introducing a new publication, Shamordino Leaflets, into scientific circulation, which published the works of Saint Theophan, conducting a source study analysis of the publications and identifying their specific features. To achieve this goal a source study analysis of the publications was conducted using the methods of comparative analysis, systematization, and critical interpretation of sources. In the course of the study, a bibliographic description of the publications of Saint Theophan the Recluse in the Shamordino Leaflets was compiled. It has been revealed that the sources are dominated by the saint’s homiletic works, taken by monastery editors from collections of sermons: “Words to the Vladimir flock of His Grace Theophan” (Vladimir, 1869), “Words of the St. Petersburg Theological Academy of the Rector Archimandrite Theophan” (St. Petersburg, 1859), “Words to the Tambov flock of His Grace Theophan” (Moscow, 1867). The materials published in the article contribute to the expansion of research on the Theophan theme, and are also a source for the history of Orthodox monasticism in the pre-revolutionary period.

ON THE (DIVINE) ORIGIN OF OUR SPECIES by Darrel R. Falk. Eugene, OR: Cascade, 2023. 263 pages. Paperback; $36.00. ISBN: 9781666757019. *Did the evolution of Homo sapiens depend causally on divine activity? This is the daring question (!) which seasoned biologist, former president of BioLogos, and influential Christian scholar Darrel R. Falk explores in his most recent book. Arguing in favor of divine activity, Falk is careful to avoid both crudely interventionist and passively deistic frameworks. Instead, Falk seeks to honor and maintain the integrity and consistency of the created order (the regularity of its laws and processes) as well as a traditional Christian view of God's providence in which God is personally present and active within the cosmos, intimately related to his creatures and promoting their flourishing. *Falk's proposal focuses specifically on the unique quality of the social nature of human beings. Grounded biologically and emerging from a complex evolutionary history, which Falk narrates in fascinating detail, this unique relational nature enables human awareness of other minds (i.e., they can recognize, envision, and empathize with the consciousness, thoughts, intentions, and motivations of others) and grants them unparalleled capacities for communication and cooperation toward common goals. It also enables the kind of spiritual awareness that makes possible a relationship with the divine Spirit. *Falk continually draws his scientific narrative into creative dialogue with the Christian story, pointing out deep resonances and specific points of connection along the way. Christian scripture and tradition bear witness to a God whose fundamental nature is Love. This God lovingly and non-coercively draws and encourages his human creatures toward the qualities and dispositions of the divine Spirit (e.g., love, joy, peace, patience, goodness, kindness, faithfulness, gentleness, self-control). God has been doing this from the beginning, before early hominins had any conscious awareness of spiritual things. Such qualities and dispositions would have had a beneficial effect on the flourishing of human communities and the survival success of their offspring (at least amongst those individuals and communities responding to the divine initiative; Falk concedes that many would not respond to the divine). In turn, offspring formed in this way would receive encouragement from their communities to seek the divine. It is then in this nuanced sense that human evolution unfolded within the broader context of a divine-human partnership. *It's important to note that Falk's love-response narrative offers theological perspective and meaning particularly to one central feature of human evolution: the emergence of the cooperative (and relational) human mindset. It is not centrally focused on questions related to theodicy or to the evil that pervades human history. Aggression and violence within creation are assumed; what Falk finds interesting is how and why human beings can rise above evil and embrace love and virtue. This said, Falk devotes much of chapter 6 to questions related to theodicy and to human evil and suffering. *At first glance, it might be tempting to charge Falk with identifying a gap in scientific knowledge (i.e., of human consciousness, relationality, agency, and love) and then smuggling God into that gap. But Falk is not seeking to present God as a substitute for scientific explanation; rather, he offers sustained theological reflection on the findings of mainstream science (i.e., paleoanthropology, archaeology, genetics, biology, and psychology/social psychology), thus providing an additional, compatible yet also more comprehensive level of description. As he puts it, "The task of Christian scholars is to build a bridge from what science has discovered so that those findings can be placed within the context of the broader reality revealed through the life, death, and resurrection of Jesus" (p. 121). *Chapter 1 puts forth a basic theoretical framework for the interdisciplinary discussion that follows, treating topics such as the nature and limits of science (including a critique of scientism), the philosophical coherence and rationality of theism, and the reasonableness of central Christian beliefs. Falk leans on leading biblical, historical, and philosophical scholars to discuss the soundness of "the God hypothesis" (Keith Ward), the resurrection (N. T. Wright) and divine identity of Jesus (Larry Hurtado), and the reliability of the gospels (Richard Baukham). *Chapter 2 focuses on the evolution of the genus Homo, from the first known appearance of hominins (fossils date to 6 million years ago) to the appearance (2.8 mya) and then predominance (1.9 mya) of Homo. A crucial part of this story is how a duplicated copy of what Falk calls "Gene3" (ARHGAP11a), taking place 5.2 mya, enabled larger brain sizes and increased sensitivity to the minds of others. (Falk notes that all humans and Neanderthals, but not the great apes, possessed this duplicated gene.) *Chapter 3 outlines the evolution of our species Homo sapiens, with particular attention given to recent studies identifying specific qualities that enabled sapiens to outlive and replace all other Homo species, namely friendliness, joint intentionality, and a cooperative mindset and behavior. Theologically, Falk notes that such beings would be increasingly equipped to interact with a divine Being whose nature is Love. He suggests a helpful analogy: just as child development is linked with an increasing awareness of the minds and needs of others, as well as an emerging capacity for spiritual awareness, so our species likely developed in parallel fashion as it evolved and matured. Falk then speculates that an emerging spiritual consciousness within early human communities (specifically of the triune God who is Love, though not necessarily known by name) would likely have had a favorable result, by encouraging (selecting) the aforementioned qualities. Given the phenomenon known as the "Baldwin effect," in which learned behavior and culture (e.g., use of tools, technology, etc.) can have evolutionary effects, Falk writes, "If the cohesiveness of a well-functioning community was tightened because members were responding more sensitively to God's presence urging them towards goodness and love, it seems reasonable that such increased cohesiveness would alter the dynamic of the evolutionary process" (p. 90). *Chapter 4 wrestles with the negative psychological implications of the emerging theory of mind amongst early Homo sapiens. While this enabled an empathic and cooperative mindset, it would also bring about an acute self-awareness of mortality and suffering. Contrary to Varki and Brower's suggestion that this awareness gave rise to a propensity for what they call "reality denial" (i.e., spirituality and religion), Falk offers the theological suggestion that "humans were able to thrive as they developed a full theory of mind despite becoming aware of their own mortality, ... [because] they were also becoming cognizant of the existence of the eternal" (p. 120). Neither interpretive option is simply a deduction from "the facts"; each makes inferences in light of prior philosophical presuppositions held on other grounds. *Chapter 5 further explores the cooperative mindset, likening its emergence to what we know about the domestication of animals from experimental research. Falk draws parallels between the various physical, cognitive, and psychological changes that occur in animal domestication, and similar changes that occurred in human evolution. While he admits that the parallels are not perfect, the comparison is nevertheless suggestive: "What is clear is that the sapiens genetic makeup has undergone a dramatic set of changes [similar to domestication] that have led to vastly improved communication skills and cooperation," as well as to decreased aggressive and destructive traits and behaviors (p. 152). *In the final two chapters, Falk turns his attention more fully to theological concerns, addressing questions and challenges related to divine providence in chapter 6 (including questions related to theodicy and to the pervasiveness of human evil and suffering throughout history) and sketching out a biblical-theological narrative of creation to eschaton in chapter 7. Falk's theological reflections in these chapters are compelling and thought provoking. A minor point of criticism is that Falk's comments on the need for an original community of goodness and harmony (see pp. 226-32) are less compelling and seem to be based more on theological assumptions (i.e., a historical creation-fall-redemption paradigm) than the kind of robust evidence supporting the rest of the book's scientific and theological claims. The Old Testament (OT) itself does not draw the inferences and conclusions that later theological thinkers made about "creation and fall." Such theologizing traces back (indirectly, via Augustine and other patristic writers) to the Apostle Paul. In turn, Paul reads the Genesis creation texts, not simply directly, but rather through the interpretive concerns, questions, and assumptions of Second Temple Writings (such as 2 Baruch and 4 Ezra, which, unlike the OT, do draw creative theological conclusions from the Adam and Eve story in Genesis)--writings which Paul engages selectively. This complicates attempts to align modern scientific accounts of human origins with a historical reading of the Genesis creation narratives. *Overall, Falk's proposal is fascinating and illuminating, both scientifically and theologically. His thesis is convincing and important: it is fair and balanced, engages reliable scholarship, demonstrates nuanced interdisciplinary integration, and paints a compelling and even beautiful picture of the origins and emergence of the wondrous beings God created in his image. The book is well researched and deeply learned, valuable to students in both science and theology, yet accessible to a wider, thoughtful readership. I commend it enthusiastically and hope it stimulates much reflection and discussion. *Reviewed by Patrick S. Franklin, Associate Professor of Theology at Tyndale Seminary, Toronto, ON.

This study investigates the development of creation narratives within Patristic literature, focusing on key theologians from the Apostolic to Medieval periods, such as Augustine, Origen, and Gregory of Nyssa. The primary issue explored is the theological theme of chaos and cosmos, which illustrates how God transforms chaos into order through His creative and redemptive actions. The research traces how early Christian thinkers understood and articulated this theme, particularly about God's kingship and the overarching narrative of creation, fall, redemption, and new creation. The study employs a qualitative textual analysis of prominent Patristic writings, systematically reviewing key texts that discuss creation narratives. This method allows for a detailed examination of the theological nuances present in these works, highlighting significant trends and variations in thought among different theologians. The iterative approach of this analysis uncovers the dynamic nature of early Christian cosmology and its implications for Trinitarian theology. The findings reveal that Patristic thinkers were deeply concerned with establishing a solid theological foundation for understanding creation about the Trinity. Their reflections continue to enrich contemporary Christian thought on creation, offering insights relevant to modern spiritual and theological discussions. This study recommends further engagement with Patristic literature to foster interdisciplinary dialogue, historical contextualisation, and meaningful theological reflection on creation in the context of contemporary issues.

A notion that has arisen from historical-critical analysis – that the Gospels are primarily ‘theological’ rather than straightforwardly ‘historical’ documents – is explored in terms of the aspect of patristic thinking that has been described as ‘mystical theology’. Here, the ancient concept of the mental faculty called the nous becomes relevant because it was often seen in the patristic writings as essentially intuitive in its operation. It was therefore related primarily to a noetic, contemplative apprehension of reality, rather than to discursive rationality. This concept is relevant not only to understanding the Gospels but also to a pluralistic understanding of the world’s faith traditions, so that there is a potential link between our way of reading the Gospels and our way of assessing religious pluralism. Both may therefore be seen, in a new way, as aspects of a post-critical spirituality.

The article presents creative personality of Synesius of Cyrene (4th/5th century CE) against the background of ideological tendences of late antiquity. It aims to answer two questions: First, whether the term Christian Neoplatonism, rightly criticized in relation to patristic writers, reflect the nature of Synesius' outlook, and second, whether his work significantly complements our image of late antiquity in its philosophical aspect, viewed as a clash between Christian and classical, mainly Neoplatonic, philosophic paradigms. Synesius’ rich correspondence, consisting of one hundred and fifty-six letters, provides the main source for the present analysis; yet, his other works (mainly the Hymns) and biographical details are also drawn upon to attain a wholistic perspective. This broader selection of sources is necessary because a reading of his works leaves some doubt as to his ideological affiliation. On the one hand, he was a disciple of Hypatia, and, on the other, a friend of St. Theophi lus of Alexandria, who called him to the post of bishop. These and other ambiguities in the life and outlook of Synesius make him an interesting object of analysis.

The article analyzes the original terminology of the patristic writings of Egyptian and Palestinian monasticism of the 4th - 7th centuries, which is found when mentioning the practice of revelation of thoughts as an important pastoral-ascetic activity and a form of spiritual leadership in the monastic tradition of this period. The author identifies the main terms related to this area, analyzes the context of their use and various semantic shades that reflect the corresponding forms, conditions and characteristics of this activity. Modern patrolologists strictly distinguish the practice of revealing thoughts from confession, which in ancient times was carried out in all forms of monastic life: hermitage, semi-hermitage, community and laura. At the same time, the most ancient sources do not always reflect this difference, their external forms and ideological content. Another equally important question remains not entirely clear: how the great fathers of ancient Eastern monasticism understood this saving remedy, whether for them there was a division between confession and revelation of thoughts as between two different actions of repentance, and if so, what appeared for them clear criteria for such division. The sources for the study were the most famous and significant works of monastic writing in the tradition of Egypt and Palestine in the 4th - 7th centuries, as the period of formation, development and greatest flowering of monasticism, and at the same time its ascetic and pastoral theology. Some manuscripts of individual sources were also used as sources, including the most ancient ones, reflecting the understanding of the practice being studied in the minds of scribes belonging to various manuscript traditions - Greek, Latin and Coptic. The subject of study are terms denoting revelation (of hidden thoughts, sinful falls committed in secret), revelation (of oneself, one’s emotional experiences, demonic temptations, etc.), confession (of sins, a passionate disposition of the soul and its destructive consequences), etc.