The present paper opens a series of articles that will precede the critical edition of the «Chapters on Knowledge» of Isaac of Nineveh (to be published in «The Bible and Christian Antiquity. Supplementum» book series). In these articles, all the existing Russian translations of the «Chapters on Knowledge» will be revised; further, there will be provided a critical edition of the chapters based on all the known manuscripts, as well as historical and philological notes to the text. In the present article, the Syriac text of the chapters 1–10 against the Oxford, Bodleian Library, Ms syr. e. 7, as well as the revised version of Sergey Turkin’s Russian translation are provided.

In the final part of the publication of the apocryphal «Acts of John», a translation of the second half of the preserved Greek text of the acts is given (ch. 37–115). The translation is provided with commentary and an indication of the most important discrepancies. It was prefaced a theological characterization of the text.

This paper considers the notion of «tradition» in St. Basil of Caesarea’s Homilies in Hexaemeron, with a special focus on the relation between the terms παράδοσις and δόγμα. The author claims that Basil sees non-Scriptural παράδοσις as a result of «extraction» of the theological meaning of the Scriptural παράδοσις. This meaning, in line with the Pauline tradition, canonly be revealed by the Holy Spirit, Who bestows the power to contemplate the δόγμα hidden in παράδοσις. It is only in this sense that δόγμα, for St. Basil, is «preserved in silence» (as he says in De Spiritu Sancto). It is not a «secret» source independent of the Scripture that Basil has in mind saying that δόγμα is kept hidden, but the revelatory function of the Spirit which his theological opponents failed to recognize. His Homilies in Hexaemeron confirm this interpretation.

Hans-Georg Beck (1910–1999), the most outstanding 20 ^th-century German Byzantinist, has gone a long way from a Benedictine monk to professor in Munich, a creator of a comprehensive conception of Byzantine general and cultural history. The problems of ecclesiastical history and theology were in the center of his scientific activity from its first steps on. As a student of Martin Grabmann, a prominent historian of Western scholasticism, Beck appropriated the Thomist view of theology. That is why he denied the real distinction between essence and energies in God, which had been disclosed and analyzed by Gregory Palamas. If in his first 1935 article, The Struggle for the Thomist Concept of Theology in Byzantium, Beck criticized Palamism «from outside», i. e., from the neoscholastic viewpoint, it was later then, in his secular thesis of 1952, that the German scholar tried to censure the Palamite doctrine «from inside» by making the case of its incompatibility with the Chalcedonian Orthodoxy.

The article is considered as a first part in a series of publications focused on the concept of knowledge in the first two parts of the Old Testament canon, in the Pentateuch and the Prophets. It includes a general introduction in the topic and an overview of the scholarly literature dealing with it. The article also suggests a list of the main Hebrew terms dealing with various forms of knowledge, with its acquisition by means of sensation and learning. The Old Testament does not contain an abstract concept of knowledge. This turns out to be the main characteristic of the phenomenon of knowledge, which makes a decisive impact on our understanding of this phenomenon by means of a scholarly inquiry.

The paper deals with a theology of Transfiguration. It points out its mutual theological affinity with the Baptism and Gethsemane Agony scenes within Synoptic Gospels as well as with Glorification in John 12. The first artistic image of Transfiguration in the Basilica di Sant’ Apollinare in Classe, about 550, presents a theologically generalized image of Jesus by means of allegory, whereas the next attempt in St Katharina of Sinai, about 565, tends to overcome symbolism and allegory by means of iconography.

Our note is devoted to the study of the role of Ezra in the formation of the corpus of books of the Old Testament. Partly information about this hinted in the canonical Book of Ezra. As it found out, among Greek exegetes were opinion that Ezra was more likely a codifier of the Holy Scriptures, while in the East Syrian interpretation (especially, in the work of Išo‘dad of Merv) were think that Ezra wrote the burnt Scripture ‘from his heart’. The interpretation of Išo‘dad is based, as it evidence, on the Syriac version of the 4th Book of Ezra.

The present paper provides an overview of Dietrich Bonhoeffer’s editions and translations into Russian, and also deals with some selected works in Russian, German and English devoted to different aspects of Bonhoeffer’s theology. The overview includes seven sections: 1) description of Bonhoeffer’s editions and translations into Russian; 2) Bonhoeffer’s biographies; 3) overviews and references; 4) main publications; 5) collections of articles; 6) researches in Russian; 7) selected English and German papers on different aspects of Bonhoeffer’s theology.