The publication aims to introduce into scholarly circulation previously unpublished quotations from lost or only partially preserved works of Theodore of Mopsuestia: «In Genesim» (CPG 3827), «In Samuel» (CPG 3832), «In Iob» (CPG 3835), «In Lucam» (CPG 3842), «In epistulam ad Romanos» (CPG 3846), «Contra defensores peccati originalis» (CPG 3860), «Contra Magos» (CPG 3861). In addition, the article publishes a quotation from the previously unattested treatise of Nestorius of Constantinople «Adversus Apollinarem». All quotations are considered in the context of the problem of the authorship of Isaac the Syrian’s «Sixth Collection»: analyzing the features of citation and conceptual parallels with his collections I–III and V, the author of the article proves that the second part of the manuscript Mosul 907 (tractates 3–9) should be identified as the «Sixth Collection» of Isaac of Nineveh.

The readers are offered a new translation of one of the most famous Orthodox spiritual and political instructions («princely mirrors»), addressed to the first Bulgarian Christian ruler, prince Boris-Michael (852–889). The author of the message is St. Photius, Patriarch of Constantinople (858–867, 877–886), the greatest church, state and cultural figure of the Middle Byzantium period. This text enjoyed great popularity both in Byzantium and in Rus’ and became one of the first Byzantine texts translated into Modern Russian in the New Age (1779). The message, representing the archetype of the Christian attitude to power, is structured as a brief outline of church history, accompanied by moral maxims of biblical, patristic and ancient origin.

The reader is invited to see the translation of the following six chapters of the ancient Greek text of the prophet Isaiah’s book. As we noted in the annotation to the first portion of the translation, the character of our work is distinguished by its conscious reliance on the principle of churchliness as a method. Such a translation should not contain the interpretations of the Church Fathers, but it should be as open as possible to the diversity and polysemy of these interpretations. We would want to ensure that the text appears to the eyes of our minds, if possible, the same as it lay before the eyes of our Fathers. Only in this case can the Church’s requirement to read and understand Holy Scripture in accordance with the patristic interpretation be meaningfully fulfilled. The practical aspects of achieving this ideal are a matter of translation technique, which is currently being tested. To be continued.

Munaǧǧā ibn Ṣadaqah al-Sāmīrī is one of the most influential Samaritan theologians of the 12^th–13^th centuries, the author of the monumental «Book of Differences [between Jews and Samaritans]» («Kitāb al-H̱ilāf»), which summarized not only legal and dogmatic controversies, but also the philosophical and religious concept of the author himself. This article examines in detail the natural-theological problems of the «Book of Differences»: in particular, Munaǧǧā’s reasoning about the essence of God, His oneness, attributes, justice, human free will and the necessity of Revelation. Particular attention is paid to the connection between Munaǧǧā’s concepts and the ideological context of his time: on the one hand, the dependence of the theologian’s teachings on the legacy of ʾAbū al-Ḥasan al-Ṣūrī and his «Book of Slaughter» («Kitāb al-Ṭabbāẖ», 11^th century) is traced, and on the other hand, possible parallels between them and the work of Muʻtazilite Basran mutakallimūn and Arab Peripatetics are traced. The analysis of primary sources leads us to the conclusion about Munaǧǧā’s independence in adapting various concepts of Arab philosophical discourse to the Samaritan worldview. Distancing himself from al-Ṣūrī, our Scribe teaches about human soul emanation from Universal Soul, describes the universal nature of God’s knowledge and the action. At the same time, he adopts in general terms of Muʻtazili doctrine: like his Basran colleagues he analyzes divine Selfhood, the objectivity of ethical and aesthetic characteristics, and the Mu’tazilite theory of entitlement (taklīf). The author of this article was unable to discover any dependence of Munaǧǧā’s natural theology on medieval rabbinic discourse.

This article is devoted to the question of the complex genre specificity of Eusebius of Caesarea’s «Ecclesiastical History». The complexity of genre identification of this work is due to the fact that it contains elements of various genres: panegyric and hagiography, apologia and polemics, literary history and biography. The aim of the article is to clarify the phenomenon of Ecclesiastical History. For this purpose, it seems necessary to consider this work within the framework of Greek historiographical tradition, as well as to trace the evolution of the historical genre, referring also to the works of Herodotus, Thucydides, Polybius, Josephus Flavius, which will allow us to identify in what Eusebius followed his predecessors, and in what he was unique. In building his argumentation, the author of the article resorts to comparative and comparative analysis, as well as the historical and philological method of research, which combines the study of the genre nature and plot and semantic organization of the text. The author concludes that the genre heterogeneity of the Ecclesiastical History is due, on the one hand, to the expansion of the historical sphere — beginning with Herodotus, each subsequent historian contributed something new to the historical narrative — and, on the other hand, to the extensive and diverse heritage of the first church historian, due to which elements of all the genres in which Eusebius wrote are found in his historical work.

This publication analyzes the philological and exegetical methodology that St. Photius, Patriarch of Constantinople, uses the «Amphilochiae» to interpret biblical difficulties. Since the collection has an exegetical character, the saint-literary critic could not limit himself to theology. The treatises also address various issues regarding the writings of ancient authors. In this publication, attention is focused on those parts of the collection in which the Constantinople saint also seeks to reflect grammatical approaches in exegesis. Patriarch Photios is a follower of the Byzantine tradition of commenting on Scripture, therefore grammatical exegesis occupies an important place in his writings.

This review offers a brief overview of an international research project dedicated to the «Pseudo-Clementine Octateuch» in the Arabic and Coptic traditions. The introductory section discusses the pseudepigraphic nature of the text, its canonical composition, and its place within the Eastern Christian tradition. Special attention is given to the Coptic versions — Sahidic and Bohairic — presented as independent stages in the history of the translation and adaptation of Greek canonical material into the cultural context of Christian Egypt. The main goals and directions of the project are outlined, including the preparation of a critical edition, a comparative analysis of the Coptic and Arabic texts, and the development of a digital synoptic platform. The methodological approaches and the composition of the international research team carrying out the project at the University of Fribourg (Switzerland) are also described.