Basic work from N Bulgakov. Biography. Wonder what “Bulgakov Sergey Mikolaovich” is in other dictionaries

Fatherland is a sacred secret place of the skin of the people, just like their people. These shadowy and incomplete connections that connect through the womb of the mother with their ancestors and are attached to the entire human tree, through connections through the fatherland and with the earth and everything else To God's creatures.

Apocalypse of John

The book about the Apocalypse was the last work of Father Sergius, which he was forced to finish before his death.

Lecture material dedicated by the author to the Apocalypse, which was then applied to the number of students of the Orthodox Theological Institute. The right hand is overhand from the first manuscript; In some cases, it may be in the nature of notes and not far from repetition and inaccuracies.

Heroism and asceticism

Sergei Mikolayovich Bulgakov is a prominent representative of the Russian religious philosophical thought, who went from a “legal Marxist” to an Orthodox theologian. In 1922, V. I. was responsible for the orders. Lenin was deported to the border and died in a foreign country, and his tributes will be forgotten in Batkivshchyna.

Many of the thinker’s articles read like they were written in traces of today’s day. The reader will know that they have a completely low diet, which is what history has set before our people.

Intelligentsia and religion

Before the book “Intelligence and Religion” there were the most famous works of S.N. Bulgakov, created in the early 20th century. It is dedicated to the problem of preserving the Christian faith among the so-called “creative intelligentsia.”

The example of such miraculous features as A.I. Herzen, F.M. Dostoevsky, L.N. Tolstoy and A.P. Chekhov provides a clear picture of the spiritual pursuits, expenses and gains of the entire Russian intelligentsia from the end of the XIX - the beginning of the XX Art. with these “eternal nourishments”, the relevance of which is obvious today, for the new generation of those who think, wonder and believe.

Small trilogy

The small trilogy of Archpriest Sergius Bulgakov includes three parts: “The Burning Bush” (1927), “Friend of the Named One” (1928), “Yakivl’s Ladder” (1929).

This is proof of the dogmatic debacle of the Orthodox Church’s veneration of the Mother of God, the Forerunner and theological debacle of the Angels.

Also, this is the first time that records of Fr. Segria Bulgakov from the notebook of 1939-1942.

Named Lamb

The book is the third and final part of the theological trilogy, dedicated to the revelation of the fundamental truth of Christianity about Godhood.

Behind the hidden plan, as it was conceived nearly ten years ago, its first and second part is dedicated to nature to the Divine: the Lamb of God, 1933, and the Comforter, 1935, - Christology and pneumatology, the third and remaining part - humanity.

Here one can see the different sides of the created butte, from its natural and rusty state to its refined and transformed form. Thus, the theme of this work is about the Church, ecclesiology, understood in all its breadth and depth, like sophiology. It necessarily includes eschatology, as the final part of all devotions about Godhood, to take place of its most obscure and remaining truths. Before that, this is the most important and indispensable part of everything about Godhood. This is the way it is to be discussed in the church.

Drawings of the Orthodox Church

The Church as a retelling I. Holy Letter and Holy Transmission II. About canon III. About the Church Transmission About the Church Hierarchy The Unity of the Church; Holiness of the Church; Verification; About the Sacraments; Bathing of the Mother of God and the Saints; Divine service at Orthodoxy; Icon and icon veneration; Mysticism in Orthodoxy; Ethics in Orthodoxy; Orthodoxy is that power; Orthodoxy and the life of the Gospodars; Orthodoxy and apocalypticism; Orthodox eschatology; Orthodoxy and heterodoxy.

Light is not evening

“The Light of the Never” is the most important philosophical work of the prominent Russian thinker and theologian Father Sergius Bulgakov, including a spiritual autobiography and confessions.

The main themes of this book are “how religion is possible”, “faith and sentiment”, “religion and philosophy”, “religion and morality”, “the fall”, “the nature of evil”, “becoming a man”, “power and theocracy”, “churchliness and community”, “the end of history” and many others.

Philosophy of the name

This “nay-philosophical”, according to the author’s testimony, from all his works is an example of how “the evil of the day” can be a drive for the creativity that the future brings.

In the era of the “presence of sacred names,” Bulgakov voices the mysterious identity of the meaning in the Name of God. Using the methods of phenomenology and linguistics to analyze the ontological nature of the word, a treatise is drawn from between theologians and the field of philosophy.

Subject to psychologism and the rooting of words in the myslna, which represents, bring to the pre-subject horizon of the dictionary the placement of words before butt. And since deconstruction moves along the lower line of the Babylonian mixture, drift, which means meaning and a total capture of sense, then Bulgakov’s reconstruction resonates with an invisible unity with I strive to create the Logos-Word, the Name-Presence.

Philosophy of dominion

The book “Philosophy of Gospodarstva” by the great Russian philosopher and theologian Sergei Mikolayovich Bulgakov, which was published in 1912, is the first in secular science to reveal the Christian character of the ruler’s activity of people.

Economics, inspired by religious sensibilities, determines the desire of people to transform dead matter, which exists out of mechanical necessity, into a living body with its organic integrity and completeness.

According to Bulgakov, dominion is the universal process of transforming every cosmic mechanism into a function accessible to the capabilities of man, as a substitute for the need for freedom, mechanism for organism, causality for completeness, as a populous nature. The life of people is an impeccable sovereign process that takes place in labor activity, the effectiveness of which lies within the organic integrity of the bottle.

BULGAKOV, SERGIY MIKOLAEVICH(1871-1944), Russian philosopher and theologian. Born in Livny, Oryol province, 16 (28) 1871. Having graduated from the Faculty of Law at Moscow University, in the 1890s he became obsessed with Marxism, being close to the Social Democrats. The sense of Bulgakov’s further bright-eyed evolution is completely conveyed by the title of his book From Marxism to idealism(1903). You take your part in the collection Problems with idealism(1902) that Vikhi(1909), in the religious and philosophical magazines “Noviy Shlyakh” and “Nutrition of Life”, and in the publications “Shlyakh”. Bulgakov’s religious-metaphysical position found consistent expression in two of his works: Philosophy of dominion(1912) that Light Nevecherne(1917). In 1918 he became a priest, in 1922 he was expelled from Russia. From 1925 until the end of his days he was a member of the Orthodox Theological Institute in Paris.

In Bulgakov’s philosophical and theological works, sophiology plays a central role. Having learned from Vl.S. Solovyov’s knowledge about Sophia the “most original” element of the metaphysics of omnipotence, aka “incompleteness and indecision,” Bulgakov developed the Sophia theme already from Philosophies of dominion and right up to his remaining theological works: Vtishnik(1936) that Named Lamb(1945). His theological evidence for the interpretation of Sophia as the “ideal basis of the world”, the Soul of the world, the Eternal Femininity, the uncreated “eternal image” and the legend of the “fourth hypostasis” was received sharply critically in church Orthodox stakes and condemned , and both in Russia and behind the cordon. From a metaphysical perspective, Bulgakov's sophiology is an ontological system, developed in line with the metaphysics of omniscience and descends from its roots to Platonism, in which a radical attempt was made - within the Christian paradigm - obgrun respect for the ontological reality of the created world, the cosmos, as the world of power, “Living Unity buttya” " U Light of the Night It is confirmed that “the ontological basis of the world lies in the universal, metaphysically uninterrupted sophistry of its basis.” The world in Bulgakov’s sophiology is not the same as God’s - it is the very creation of light, “crying out to nothing.” And for all its “secondaryness,” the cosmos bears “the power of divinity, which is how Sophia was created.” The cosmos is alive as a whole, omnipotence is alive, and it is the soul (“entelechy of light”). Bulgakov dissected the ideal, “eternal Sophia” and the world as “Sophia that melts” into the future ontological hierarchy. The idea of ​​Sophia (in its various forms) plays a key role in Bulgakov’s work in the bounded unity (omnipresence) of the bottle, a unity that does not recognize any kind of isolation in the end ії, every absolute cordons between the divine and created light, between the spiritual and natural cob (myslator Bachiv a powerful, transparent position of a kind of “religious materialism”, developing the idea of ​​“spiritual corporeality” etc.). Bulgakov’s sophiology significantly signifies the nature of his anthropology: nature in humans becomes “sighted” and at the same time humans recognize itself “like the eye of the Light of the Soul”, human peculiarity is “given” to sophia “as its subject.” hypostasis." The sense of history is also “sophien”: the historical creativity of people appears “honorable” to eternity, being the expression of the universal “logic” of the development of a living, spiritualized (sophia) cosmos. “Sofia will rule history..,” Bulgakov asserted Philosophies of dominion. “Only in the integrity of history lies a guarantee that we will come out of it.” In the anthropology and history of the Russian thinker, as well as in all his creativity, between metaphysical and theological views, it appears to be quite intellectual.

Sergiy Mikolayovich Bulgakov

Economist, philosopher, theologian. The type of legal Marxism that Bulgakov tried to merge with neo-Kantianism, moved to religious philosophy, then to Orthodox theology. The main works are “Philosophy of Gospodarstva” (1912), “About Godhood. Trilogy" (1933–1945), "Philosophy of the Name" (produced in 1953).

Sergiy Mikolayovich Bulgakov was born on the 16th (28th) of 1871 near Livny (Orlovsk province). His father was a hereditary priest, a modest rector of the Tsvintar church. Children's guesses about the beauty of the liturgy, which were angry with the enemies of Russian nature, became the source of the deep experiences of the future philosopher.

“Those that I love and have spent the most time in my life are not flashy noble modesty and truth, I look for beauty and the nobility of value, but everything was given to me by the old fatherland.”

In 1884 Bulgakov began studying at the Oryol Theological Seminary. The youth's religious crisis is being avoided due to disappointments caused by the official spirit of the seminary. Having completely abandoned religion, Bulgakov became obsessed with the humanities and economics. In 1890 he entered the Faculty of Law at Moscow University.

“I was attracted to the field of philology, philosophy, literature, and I took over the law faculty of the singer from someone else’s me in order for them to fight Fatherlandism against the Tsarist tyranny, especially ideologically.”

In the opinion of the whole world, Bulgakov becomes a Marxist (like so many young intellectuals who entered into a married life out of disenchantment with the “economic romanticism” of populism).

After graduating from the university (1894), he was deprived of the department of political economy and statistics for preparation for a professorship. In 1895, his educational activity began, which revealed Bulgakov’s outstanding teaching talent at the Moscow Technical School and included polytheconomy. Sociological and political economic statistics will appear in the world, which have gained the respect of the scientific community. Changes are expected in a special way of life.

In 1898, the Bulgakov family became friends with Olena Ivanivna Tokmakova. Having received a scholarship for courtyard internship at Zakhodi, the names will be restored to Germany. They occupy a modest apartment on Klopstockstrasse (there, in 1898, the first child, a daughter, appeared in the Bulgakov family). They travel for a short hour to Paris, London, Geneva, Zurich, Venice, and Bulgakov collects the main material for his scientific work in Germany. Here it is possible to verify the results of the investigation with a special team of representatives of the German Social Democrats. At that time, Bulgakov became an authoritative theorist of Marxism, known in Russia and in Germany.

The fruit of his scientific research was the two-volume work “Capitalism and Agriculture”, on the basis of which a master’s thesis was submitted. The guiding idea of ​​the work was to base the specifics of agriculture on the basis of the power decentralization of capital, which is a very dirty Marxist formula.

After an internship behind the border, acquaintance with Bebel and Kautsky, 1901–1906, Bulgakov lived in Kiev, where he served as a professor of polytheconomy at the Kiev Polytechnic Institute and as a private professor at the Kiev University. During this entire period of his creativity, one after another, the brilliant statistics that were compiled in the two-volume book “Two Cities” came out. At this hour there is a turning point, which is Bulgakov’s welcome “from Marxism to idealism.” A collection of articles under this title, published in 1903, becoming a symbol of an entire era of the Russian intelligentsia, marking the transition to the scientific method of Marxism and its revolutionary potential al before the search for the synthesis of science with the decline of world philosophy.

The book has collected statistics on the Marxist plan and its own auto-reading. At the forefront before the assembly, Bulgakov says: “I have chosen to serve Marxism faithfully and faithfully, trying, as far as I can remember, to repel attacks on the new and to protect the undefended place, and whose future will be dedicated - directly and indirectly - to all my robots. But completely without my will and guidance, it turned out that while trying to justify and value my faith, I constantly encouraged it.”

For Bulgakov, Kant was always “undoubted” and “respected for the need to believe Marx in Kant, and not by chance.” However, at the “time of the greatest invasion of Marxism,” Bulgakov does not forget the problem of evil and violence. In my opinion, the main problem was found by Volodymyr Solovyov. About this, he wrote the article “What does Solovyov’s philosophy give to the current knowledge?” Bulgakov’s translations: “Solovyov’s system has a most sonorous chord, like few moons in the history of philosophy.” Solovyov's alpha and omega is positive omnipresence.

Bulgakov helps to clarify this concept that the world consists of particularities, so taking into account Leibniz, but in the remaining individuals do not have contact one with another (monads are reduced to the limit), do not know one about the other. At Solovyov's, the stench is tied with chains. Marx has nothing of the kind. Stars and unceremoniously placed before people, people for Marx are signs of algebra, their meanings are separate. “For him, the problem of individuality, absolutely incomprehensible to the world of human specialness, does not exist.” Marx separated the individual from the social.

On the tenth anniversary of Solovyov’s death, Bulgakov writes the book “Nature in the Philosophy of Volodymyr Solovyov”, which contains a discussion about the re-creation of the world, combining the ideas of Solovyov with the ideas of Schelling. “The practical knowledge of humanity has a new understanding of the problem of reaching outer space.” This is how Bulgakov introduced the idea of ​​cosmism. Like Dostoevsky and Solovyov, a new mentor appears - Mikola Fedorov.

In 1907, the first volume of “The Philosophy of Sleeping Justice” was published, Bulgakov was inspired by the new report “The Mysterious Thinker.” “In Fedorov’s reconciliation, God created not the most beautiful, complete world, but the most potentially greatest, which could become the most beautiful, but beyond the participation of human race.” Whose world has everything for the people, but only through the people, the people - by order of the deity. Bulgakov is not well suited to Fedorov, but he has been buried by him, to study with Fedorov as not a reader, but a thief of humanity.

Since 1902, a rapprochement between the Russian intelligentsia and the church began. Bulgakov’s participation in the process was determined by the editorship of the magazine “Novyy Shlyakh” (from the fall of 1904), and by the editor of the magazine “Nutrition of Life” (from 1905). These magazines published materials from St. Petersburg religious and philosophical gatherings and reflected the evolution of the philosophical wisdom of the leftist intelligentsia.

In 1906, Bulgakov moved to Moscow, where he became a polytheconomist at the Moscow Commercial Institute and became a private professor at Moscow University. Bulgakov plays a prominent role in the activities of the religious-philosophical union in memory of Volodymyr Solovyov.

1907 Bulgakov’s fate is taken to the Other State Duma: political activity brings him some disappointment, but at the same time provides important evidence of the understanding of historical reality. Biographies invariably indicate an important date in Bulgakov’s life, his acquaintance with P. A. Florensky in 1910. The mutually rich friendship of these thinkers gave a lot to Russian philosophy. S. M. Bulgakov remains to move on to the religious-philosophical viewpoint and even more to the church-practical interpretation. The main work of the philosophical period is dedicated to the illustrious people - “The Philosophy of Gospodarstvo” (1912).

“The Lord’s work is already a new force of nature, a new light-creating, cosmogonic official, fundamentally superior to other forces of nature. The era of domination is such a characteristic and singing era in the history of the earth, and through it in the history of the cosmos, that from this point of view the entire cosmogony can be divided into two periods: instinctive, pre-aware or pre- spodarsky, - before the appearance of people, and knowledge , Gospodarsky, - after appearing. “Obviously, we are talking about this in the sense of current evolutionism, but also on the basis of respect for the identification of living forces, primarily the contributions of the creator of the world.” Bulgakov conceives of categories of cosmism. Much of the blame can be placed on Schelling, and, at least, on Fedorov.

Before the zakhist, he presented the first part, entitled “The World as a State,” and in his opening words before the zakhist, he hints at a problem, talking about the sense of life as the main philosophical problem. Bulgakov’s book “Orthodoxy” (chapter “Orthodoxy and the Lord’s Life”) is more expressive. He knows that Orthodoxy has less evidence of the height of social nutrition than the traditional church, but means that the spirit of conciliarity embraces the correct approach to the problem. “Of course, Orthodox conciliarity is not democracy, because there are “princes of the church” here, with a church monarch - the pope, to make Orthodoxy more popular, sympathetic to the spirit of economic democracy. Dostoevsky also said: Orthodoxy is ours Russian socialism. We would like to say that in this place there is an intensity of love and social equality, which is the norm in godless socialism.”

Bulgakov characterizes his views as “social Christianity,” whose representatives in Russia include Dostoevsky, Tolstoy, Vl. Solovyova and especially N.F. Fedorov.

Now comes his monumental philosophical work “Svetlo Nevecherniy” (1917) which treats even more obscure problems, and his doctoral dissertation “Svetlo Nevecherniy” is a book of logical and emotional ideas of the day. Bulgakov's philosophical jokes.

Bulgakov was working on the proofs of the book “The Light of the Night” when the Lyutnevo Revolution broke out. Have you asked yourself that the apocalyptic era has not arrived? There was no doubt that a new act of world-historical tragedy was at hand.

In the meantime, there is no hesitation to move to Crimea, where the homeland is known. That's where Wrangel's fall is suffering.

Krim has two philosophical works, which have been deprived of manuscripts at this time. This is the “Philosophy of the Name” and the “Tragedy of Philosophy”. The roots of the “Philosophy of the Name” date back to the pre-war period. In 1912, in the monastery of St. Panteleimon on Mount Athos, the heretical revolution of the Imyaslavites began, strangling them by force. The name of God is a tribute to the name of God: the name of God has glory and power. It has sharpened interest and lost support among Russian philosophers. At the Council in 1917, Bulgakov was obliged to give evidence, the materials of which later formed the basis of the book “Philosophy of the Name.”

A thought is inconceivable from words. There are no thoughts without words and no thoughts without sense. “Words are not at all the essence of galvanized corpses or sound masks, the stench is alive, because they contain light energy, light logos... Through the microcosm to speak the cosmos.” Why is it that not only one language, but many people speak? The body has many organs, and they work together without any organic manifestations on a single basis.

Words have cosmic, magical power. And we are in charge of it. Name is the root of the individual spirit, the idea of ​​people in Platonic meaning. I am the life of this life, in the middle it means my wearer, I am not wearing my name, but I am wearing it. A pseudonym is an objective lie and an indentation, an actorship of a name. “A pseudonym is theft, like the appropriation of one’s name, a grimace, a lie, deception and self-deception. We will remain in the most crude form in national costumes under the same name, which becomes the most basic and expanded motive of the current pseudonym of the Trotskys, Zinovykhs, Kamyanykhs and others.

There is a double evil here: the mother’s abuse of her own name and the people who gave it to her (since national names are given through the intermediary of the fathers by all the people, and the saying is also given to all the people), and the need to fool Others, if only not for themselves, have been assigned someone else's name" . It is just as impossible to change your name as it is to change your status, race, age.

Thanks to the name of God, this is the real power of revelation, this is the sound icon. Iconoclasm is similar to iconoclasm. “In the Name of God, the Lord calls to himself in us and through us, in whom thunder will sound for us and flashes of Sinai will shine, this is the energy of God.”

At the birth of 1922, Bulgakov came from his family from Crimea and, after a short stay in Constantinople, was in charge of Prasia, where, in the wake of President T. Masaryk’s initiative, the Russian Science Institute was founded . At his Faculty of Law, Bulgakov becomes a professor of church law and theologian.” The history of the world is the Last Judgment,” Bulgakov quotes Schiller (attributing the words to Hegel) in the lead up to “The Tragedy of Philosophy.”

During my life, the original was not published; it was published in 1927 by the Germans, and by the Russians only in 1993. Based on the tragedy of the native land, which experienced the Apocalypse, Bulgakov writes about the tragedy of secular philosophy, which survives the rise of Icarus and his fall.

“The philosopher cannot help but fly, he can rise into the ether, but his wings inevitably grow out of the sunny ashes, and he falls and breaks. However, in spite of all this, it is possible to learn and about this process, and this is reflected in its philosophy. The right thinker, as the right one sings (which is ultimately the same), does not lie, does not add up, is entirely broad and truthful, and, prote, his share is the fall.”

A dashing philosopher struggles to create a system; a logical deduction to the world is impossible. Philosophical Way Fr. It is logical for Sergius to instill him in theological traditions, to which he dedicated the rest of his life. Behind his political affairs he is a monarchist. I almost don’t want to talk about “Christian socialism” now, because any kind of socialism means violence and godlessness. The other right is social Christianity, a unity of support for people like you. The human soul is a Christian.

Bulgakov is an indispensable guide to the development of the Russian idea. Without depriving, like others, the special work dedicated to this problem, but illuminating its aspects in every way and deeply. The main concept that he has learned from his own is that the philosophy of the Russian idea inevitably closes in on the Orthodox.

In 1925, the Orthodox Theological Institute was created in Paris. At the end of his life, Bulgakov moved to Paris in order to establish the chair of dogmatic theology. For many years he has become one of the leading Orthodox theologians abroad. NUBILSH Vinal robots Tsich Rock -є Famous Trilogy, in the Yaki Buli Viralzni Osnovy, Bulgakov’s Theological Observance: “Kupina Neopalima” (1927), “Friend of the Nasty” (1927), “Go to the Yakіva” (1929), “The Yagnets of God” (1933) , "The Comforter" (1936), "The Lamb is Given" (1945).

The defense of the sophiological understanding of the dogmas of Christianity sparked controversy, and then the conviction of Bulgakov for heresy on the side of Metropolitan Sergius (Moscow), who is a mav, however, deprived of a state registration from his cause, destroyed by Bulgakov's opponents. Metropolitan Eulogius, as the rector of the Theological Institute, having respected the need to create a special commission to investigate the “hereticism” of Bulgakov, the report of the commission was favorable to the author, who could continue to pursue his and tribute at the Theological Institute.

In the spring of 1939 Bulgakov underwent an important operation (he had throat cancer). The operation was distant, but the vocal cords were weakened - in a few months, the Bulgakovs could speak (maybe whispers), they could create a liturgy and start reading lectures.

On the 13th of 1944, with blood in his brain, Bulgakov died near Paris. The theory that is most familiar to Bulgakov is the theory of Sophia and the concept of omnipotence is based on this theory. Bulgakov developed his sophiology through his long life. Schelling thinks about those things between hour and eternity that may begin, from which the hour may begin. Solovyov (and Florensky) Bulgakov know what they have - Sophia, the wisdom of God, the entelechy of the world, its potency “Sophia is not just a Kohan, but to love love from a witness, and in this mutual love she takes away everything, everything. And like the love of Love and the love before Love, Sophia has a particularity and exposure, it is a subject, an exposure, or, so to speak, in a theological term, a hypostasis, obviously, which differs from the hypostases of the Holy Trinity, є particularity, in a different order, the fourth hypostasis . You don’t take part in the inner divine life, God doesn’t, and he doesn’t transform trinity into quadruple, three into quadruple. “Ale there is an ear of new, created richness.”

This ambiguity of Sophia (and the shadow of such ambiguity fell during Bulgakov’s career itself, provoking attacks from his opponents) creates tension between the hierarchical rivals. On one side, Sophia connects God with the light, the mediator between heaven and earth. On the other hand, it is a sin to lead to a displacement from this metaphysical center, and Sophia, with the light, has a direct connection with the sky. Sophia is also hypostatic because she does not eat created buts, she takes away her part of eternity directly from God. If at the moment you cannot actively manage eternity, the light from it is clearly independent.

Bulgakov appreciates that from this point of view Sophia can be called the principle of Eternal Femininity, because it is like “the mother’s womb” that awakens the creative power of God and infuses it with the world. And in Bulgakov there is a division between the “two centers” of the Sophia principle, between Heaven and Earth, which somehow gives two faces to Sophia in the power of God and creation.

Sophia appears to the world as beauty, as it is with a distinct congeniality to the world. That’s why the mystique is better, Sophia knows better, and philosophy knows better. The beauty is regal, you can’t help but panuvati, this is our powerful belief about Eden, but you can’t deceive. Eating beauty in non-food is a small thing, so you might as well treat it like a snake. The earthly beauty is mysterious and sinister, like the smile of Giocondi, with Elisabeth of Thuringia the spells of Venus shine here, and the “companion, dressed in the sun,” stands for the “harlot squad,” dressed in satanic beauty.

Bulgakov’s philosophy can without exaggeration be called the encyclopedia of spiritual culture of the “serious century.”

Sergiy Mikolayovich Bulgakov born in 1873 r. in the small town of Livny, Oryol province, with the family of a priest. Starting at the theological school in the Oryol Theological Seminary, then at the Yeletsk Gymnasium. In 1894 r. Having graduated from the Faculty of Law at Moscow University.
Even before the start of the seminar, Bulgakov had experienced a religious crisis and had become overwhelmed with Marxism. At the university, we seriously studied political economy.
Having become absorbed in Marxism, Bulgakov realized the impossibility of this vision. With the influx of reading Russian religious thinkers (L. Tolstoy, F. Dostoevsky, Vladimir Solovyov), a conversation with Superhero Tolstoy about rediscovering religious faith (div. S. Bulgakov From Marxism to the present day) dealism. M., 1903)A similar evolution was characteristic of the Russians. The intelligentsia of these times, and inevitably B. hangs in a number of famous spirits. leaders Vіn becoming one of the main. participants zb. "Problems of Idealism" (1902), where the leading figures of religion and philosophy were first united. ruhi; name zb. y articles “From Marxism to Idealism” (1903) became a catchword that expressed the spiritual substitution of history. moment.

The coming period is the period of the greatest community, and the publicist, the activity of the philosopher. You take your share of impersonality in undertakings that signify religious-philosophy. birthday at the magazine "New Way" and "Nourished Life", zb. "Western Religions", "About Vl. Solovyov", "About the Religion of Leo Tolstoy", "Vikhi", in the work "Religious. Philosophical Society. Memorials 1911-17. The most important works of Russian religions were published in the world. thoughts. In 1906, he was elected as a deputy of the Other State Duma (as a non-party "Christian socialist"). His creativity during this period goes from lectures and articles on topics of religion and culture (the most important and from them they were collected from the two-volume specialist "Two Cities", 1911) to original philosophical developments. In the monographs "Philosophy of Gospodarstva" (1912) and the main volume "Svetlo Nevecherniya" (1917) they hint at the foundations of the power-loving belief that the sophiologist goes into the mainstream ii V. Solovyov and Florensky , having removed and markedly infused the old Schelling, and brought in low-power ideas, grubbed by the intuitions of Orthodox religion. The birth of the priesthood (1918). With these completions B. immediately begins to play a visible role in the same way in church stakes, taking an active part from the work of All Russia. The Local Council of the Orthodox Church (1917-18) and closely related to Patriarch Tikhon. Having taken it insanely negatively Oct. revolution, oh Sergiy Shvidko was inspired by the dialogues “On the Banquet of the Gods”, written in the style of “Three Roses” by Vl. Solovyova; The dialogues have progressed to a conversation. zb. "Z Glibini" (1918; 2nd version. M., 1991). At the rocks of a huge war, Fr. Sergiy visited Crimea and was extricated both from Jewish service and from the general public. activities, intensively working in philosophy. At the writings of the TV. “The Philosophy of the Name” (1920, published in 1953) and “The Tragedy of Philosophy” (1920, published in the new edition, 1928) having changed his view on the relationship between philosophy and the dogmatics of Christianity, came to the forefront about those who are Christ. The awesomeness will be determined without confusion, including the form of dogma and theologian. From that moment on, this remained the main area of ​​his creativity.

In 1922 O. Sergiy buv inclusions before the folding of the GPU with the initiative of V.I. Lenin's lists of active science and culture that keep the hangers outside the cordon. 30 breasts 1922 r. in 1923. hugs the seat of Prof. Church the theologian's rights to jurisprudence. f-ti Rus. Sci. Institute at Prazi. In the near future, the project created in Paris Orthodox is being successfully implemented. Theologian In-ta. From 1925 r. and until his death Fr. Sergiy was his unchangeable head, as well as prof. Cav. dogma, theologian. Under your hand. Sergius Podvira, as the complex of religious buildings with a temple in the name of St. Sergius of Radonezsky began to be called, grew into the largest Orthodox center. spirituality and theologian. science from abroad. Pastirska, prof. That core work is at the core of all activities. Sergius to the remaining twenty-five years of his life.

This activity was incredibly rich. Krim sprav, associated with In-tom, krim theologian. creativity, o. Sergius gave great respect to just two areas: the spirit. kerivnitstva rusyavyi. young people and participation in ecumenical Russia. The central channel of religion. Russian activity. Rus became young there. Stud. Christ, Rukh. ta o. Sergiy was one of the leading fathers. Having taken part in his birth, from the first RSHD members in Psherov (Czechoslovakia) and Argeronia (France) and having continued to constantly supervise him, the members of the Ruhu are deprived of an indispensable mentor and authority. In work ecumenical. ruhi o. Sergiy turned on 1927 r. to Vsesvit. Christ conference "Faith and Church Appliances" in Lausanne. Until kin. 30's pp. having taken the fate of many others. ecumenical initiatives that became one of the leading figures and ideologists of the Rukh; in 1934 making the great trip of the USA. The most promising direct route to the ecumenical. The sphere became affiliated with the Anglican Church. Objective possibilities for rapprochement between Orthodoxy and Anglicanism were pointed out and recognized from Khomyakov’s hours; pratsy about. Sergius and his companions (Fr. Georgiy Florov c to o g o , N.M. Zernova, G.P. Fedotova and others.) stinks began to pervade life. In kin. 1927 p.m. 1928 pass English-Russian. religious z'izd, the result of which was the dissolution of the bilateral friendship of St. Albania (old English holy martyr) and St. Sergius of Radonez. This friendship will continue its activity until now.

Born in 1939 at o. Sergius was diagnosed with throat cancer. He underwent unsafe operations, was at the risk of death and wasted a significant amount of his life. The World War, which began, enclosed even more of the sphere of activity. However, until the remaining days of their lives, the important minds of occupied Paris did not begin to serve the liturgy and read lectures (which cost them great zusil), as well as to work on new opus. His creativity has a rare integrity: all the main topics in the minds must be summed up and the date of clear completion. Yak and canons of the Holy. Letters, yogo ostannaya book. having finished not long before the death of “The Apocalypse of John”.

Creativity o. Sergius began with journalism, articles on economics, culture, society, and religion and philosophy. those. In the early stages, journalism came first to Crete. moments of life in Russia: revolution 1905-07, Poch. First World War, 1917 A whole series of real themes of Bulgakov’s thought have lost their excuses, even in this form: religion and culture, Christianity, politics and socialism, the legacy of greatness, the way of Rus. intelligentsia, problems of the church. life, problems of mysticism... B. is not just a participant in the famous “Vikh” (1909, article “Heroism and Asceticism”), but also one of the leading proponents of “Vikhism” as an ideological movement, who called upon the intelligentsia to clear up, enter Id of the herd morality, utopianism, crazy revolutionism at the cost of robotic spirit. understanding and constructive social positions. During this period, the ideas of social Christianity, in a wide spectrum, which includes the analysis of Christ. focus on economics and politics (with an apology for socialism, which has gradually declined), criticism of Marxism, and so on itself and bourgeois capitalist. ideologies, projects of the “party of Christian politics”, responses to the topic of the day (from the position of Christian liberal-conservative centrism) and so on. The theme of Russia, which is allowed, should take a special course, following Dostoevsky and Solovyov, on the paths of Christ. Historiosophy. Dumka B. is deeply angry to a large extent, and, due to the tragic vicissitudes of this portion, it seems to be changing greatly. The beginning of the first world war in the meanings of words in Janophilic articles, again believed by the world-wide cry of that great future power. Already soon, in the dialogues “On the Banquet of the Gods” and in the texts the roar. period, the share of Russia is depicted in the keys of apocalypticism and alarming non-transferability, with a view to any recipes and forecasts: a short hour B. taking into account that Catholicism, rather than Orthodoxy, would have decided to interfere with the processes of disunity and discord I, who prepared the catastrophe of the nation (dialogues " At the walls of Kherson2", Publ.: "Symbol", 1991 No. 25). In the later period, his publications will be deprived of the importance of the church. and religious-cult. those.

Vchennya o. Sergius went through two stages in his development, philosophy. (before being expelled from the Fatherland) and theology, which are divided in form and often behind the dzherel, infusions, water-timely connected with the conductive intuition and central understanding. In every way there is a remembrance about Sophia and Godliness, Christ. a remembrance about the world and its history as a journey with God. The most important motive is to honor the world, to affirm the value and awareness of one’s life. At this point, we are polemicizing against tradition. Idealism, B. seems to consider the mind and the mind as a rich cob, endowed with the prerogative of a connection with God: the subject of the affirmation of light in all its material and corporeal abundance. The truth of the world is conveyed, incl. the justification of matter, and the type of his philosopher. Svetoglyad Bi. Sometimes we became sons-in-law with Vl. Solovyov’s understanding of “religious materialism”. In the paradigms of Christ. thoughts about philosophy The justification of the light requires the completion of two successive tasks: it is necessary to reveal the connection between the light and God, and then, always connected with this connection, develop a powerful understanding about the light, the interpretation of matter, physicality and in. starting here buttya. Such a beam. order vchennya Bi.; ale ist. buv protilezhnim youmu: thought about. Sergiya developed “from below”, from the economy. problems and philosophy. a belief about gospodarstvo ("Philosophy of Gospodarstvo") to a hidden belief about matter and about the world, which is already evident, which hinges on the song of postulates about the connections between the world and God, and not yet to turn these postulates themselves into the subject of special analysis ("The Light of the Never-Ever" "), and, decide until the liturgical service. system, which provides a residually superior output task: strengthening the light of God and the immediate coming of Christ. sincerity and dogmatism.

Remnants of light from Christ. Ontology is created but the thought about the world begins in B. with the thought about creation. The essence of creation is revealed by nutrition: from what was the light created? Vіdpovid about. Sergius orthodoxly follows the biblical tradition: the created world is created from nothing, pure nothingness and nothingness. B. follows the history of the concept There is no such thing as stasis in ontology and, as the stastosovka is clearly and in a more pantheistic way, sees a song line, from Plato to Schelling, on the ideas of which will be its concept. The creature is interpreted by him as a special kind of thing, endowed with such that it vibrates with potential, threatening the butts that are transformed into reality. This is consistent with Platonism and Neoplatonism. I understand the meon, and the remarkable non-butt; pure nothingness, wholesomeness up to the butt, is conveyed to the concepts of the law, the radical prohibition of the butt. That. blames (already hanging from the late Schelling in the "Writing of Philosophy. Empirism") the philosophy about the creation of the world as a re-creation or raising of the law in the world by the creative act of God.

Next will be the concept of matter, where B. often follows Plato's "Temaeus". As a buttya, the expression of guilt and depletion, transition and re-creation, creation and “buvannia” is limited. However, due to the multiplicity and richness of the bubble, it is necessary to assume a single foundation, in the bosom of any body, and all changes and transformations can occur. This is the universal foundation (“substrate”) of the bubble, from which everything that arises, all speech to the world, and matter, is born. B. accepts what appears to be the origins of ancient tradition. The “third tier” of matter emerges, instructing through the words of the sensitive light and its ideal prototypes, ideas. Vaughn is unformed, unsignified “first matter”, materia prima Potentially existing, creation revealed in the sensitive. I have my own ontol. The istota von, like the created buttya burned, є meon, “buttya nebuttya.” All these provisions will be complemented by others, connected, first of all, with the role of matter that people live. Behind B., she stands as the “Great Mother Earth” of the ancient pagan cults of Greece and immediately, as well as the “land” of the first leaders of the Book. Buttya. “Earth” and “mothers” are the key significant matter in B., which expresses its strength, what begins and generates, its fruitfulness and fruitfulness. The earth is “saturated with boundless possibilities”; there is “all matter, because everything is potentially contained in it” (Svetlo Nevecherniy. M 1917, pp. 240-241). I want and pray to God, according to His will, but matter is also a creative cob. Following Grigory Nisky, B. views the world as a process. Dzherelo creative directly continues. The act of God continually disturbs creation, which operates through the indispensable active participation of matter itself. Here the concept of B. appears on the ground of patristics, diverging from Platonism and Neoplatonism; Vona perceives her residual sense in the context of Christology and Meriology. Mother Earth is not just a people; it is all that exists. At the top of their people is the creative one. Thus, with its borderline tension and borderline purity, it is potentially the “Earth of God” and the Mother of God. Above her, Mary and the earth become ready to accept the Logos and give birth to the God-Man. The earth becomes the Mother of God and only in this case is the apotheosis of matter, evil and the consummation of all creativity. zusillya. Here is the key to all “religious materialism” B.

Further development of the concept of light implies greater specification of the connection between light and God, which is delivered by the concepts of Sophia and sophia. In its mature form, the stench is presented in theology. system of B., on the way to which lies another intermediate stage: criticism of philosophy (“The Tragedy of Philosophy”). Before this, it appeared (obviously both B. himself and his critics) division between the Orthodox Church. the roots of this metaphysics and this philosophy. By my method, which metaphysics was victorious and which was on the left side of the class. Nyumu. idealism. "The Tragedy of Philosophy" presents a new interpretation of European systems. philosophy. All bases are hardened B, the consistency between ontol. structure and structure of language, language (the way of thinking that conveys to many later linguistic and philosophical experiences in the countries).

B. follow up with him and in in. book of the same period, “The Philosophy of Names,” dedicated to the apology of names and disputed with similar apologies of Florensky and Losev. The classification of philosophy is derived from the similarity. systems that allow you to improve the main types of various types. monistic interpretation of the dogma of trinity, which includes monism and emphasizes the full equality of the three soils united in the elementary definition ("I am here") and reasonable yak cob ontol. Through the war, the history of philosophy emerges as the history of particular trinitarian heresies. B. to shy away from the visnovok, so that the adequate viraz of Christ. Truth is essentially inaccessible to philosophy and can only be reached in the form of dogma. theologian.

The beginning of the theological stage B. serve the great studios of the church. commemoration about the Holy Trinity, the Divine Hypostasis and the Wisdom of God (art. “Hypostasis and Hypostasis”, 1925: “Heads about the Trinity”, 1928, 1930; book “The Unburnt Purchase”, 1927). On this basis, to replace the earlier paths. options, o. Sergius writes in “The Agne of God” (Paris, 1933) his residual love about Sophia, which is then completed in “The Comforter” (1936) and “The Names of the Lamb” (1945). Like all the traces of sophiology (equivalent to Solovyov, Florensky), Sophia the Wisdom of God is the beginning, in the middle between God and the world, “the world of God,” which is conveyed to God by the selection of ideal prototypes of everything with something else, an analogue of the Platonic world of ideas. However, all sophiological theories have a controversial and dubious status, since all attempts to introduce Sophia from Christ. Until now, strong dogmas have been exclaimed about God. blocked In the venerable B. Sophia draws closer to Usiya, the Essence of the Triune God: “The Divine Sophia is... the nature of God, the earth that is understood... like the earth that is revealed, like Omniness” (Lamb of God, p. 125 ). Ceremony, like many others. yogo inheritance, also called for the prohibition of that controversy; in 1935 vchennya Bi. was condemned in the decrees of Moscow. Patriarchate, as well as the overseas Bishops' Council in Karlovitsy. V.N.Loskiy. critically analyzing the world, to know what the essence of his is is the "removal of the peculiarities of the Sophia-natural process, which achieves freedom, the replacement of Promises, which conveys morality. O. Sergiy confirmed to his opponents, and the "superchka about Sophia" did not take away from sufficient decision until this day, I want It should be noted that B.’s wedding did not attract practically any theologians.

At the same time, around its Sophian core, the B. system contains many new ideas and developments. Here, with the concept of Godhood, she develops a belief about the light process, which is the entirety of the entirety, from the act of creation, through the experience of the fall and until the final Transfiguration, which is represented as the “Godly process”, described I am a creature with God. In this framework, the whole lack of privacy in the beginning about the issue is to blame. sides of life in the world. Previously and most importantly, B. blamed the concept of dominion, the sphere of which includes economics, and science and technology. human activity. Defying the twofold nature of the sun-burnt butt, the dominion will bring forth a great creative force. “Practia knowledge and deeds”, in which the sophistication of the world is revealed, and “slavery is poor”, serving the people’s downfalls of natural necessity. Important place at Bogocheli. There is a mystique to the process. B. interprets this as the importance of creating and showing sophistication to the world, one of the main names of Sophia Kras. Ale, like everything in a sunburnt butti, mysticism carried the stamp of inferiority: it is impossible and cannot be theurgy, the natural transformation of light. The phenomena of status, creativity, power, etc. are analyzed in a similar way: B. injects everywhere both the sophistry, good beginning, and the other fallen, non-battery. The remaining fates here include the analysis of the “remaining speeches”, death (Sophiology of death // Vestn. RSHD. 1978, No. 127; 1979, No. 128) and the end of the world (eschatology of the “Name of the Lamb”).

Looking at the light under the sign of the dynamics, the process, the history of B. about the light is presented as a whole as the theology of history, with Sophia as the Church at the center, fragments of “The Church is in history as the power to create” (Named a Lamb, p. 362), i Bogochel. The process can be understood as the formation of everything in life by the Church. In its own way, in its own way, in a number of profound motives, its system is reminiscent of the great theological systems of modern times. zap. Christianity, drawing closer to the dreams of Teilhard de Chardin and, a little less, Tillich.

S. Khoruzhiy (Russian philosophy. Small encyclopedic dictionary, M., 1995)

Russian philosopher-theologian Sergei Bulgakov is a man with a difficult lot. He was able to go through doubts and find his path to God, having created great devotion for Sophia, he was able to overcome the distrust of friends and church disgrace and live according to his conscience and according to faith.

Childhood and family

Bulgakov Sergey Mikolayovich was born on the 16th (28th) of 1871 in the town of Livny, in the great homeland of a priest, the rector of a small church near Tsvintar. Father Sergius raised children (and there are seven of them) in Orthodox traditions. My family regularly attended church services, the children listened, and then read the sacred books themselves. Sergius for a long time imagined the fates of childhood, when he reached the beauty of Russian nature, supported by the local majesty of the liturgy. At that very hour I experienced harmony with God. He was hailed as a true Christian, having a strong faith in God in the early ages.

Rocky navchannya

At the age of 12, Sergius Bulgakov began to study in theological school, at which time he was, in his words, “a faithful son of the Church.” After finishing school, he enters the theological school in the local town of Livny. At this time, we seriously think about this in order to connect our lives with serving God. After several fates, having completed his studies at the school, Bulgakov entered the theological seminary in Orlya. Here he has lived through three fates, and at this hour there is a significant change in his light-gazing, he is experiencing a deep religious crisis, which is due to his lack of faith in God. Having become angry with Orthodoxy, in 1987 the Bulgakov family deprived the seminary and after that two more years began at the classical gymnasium in Yeltsya. Later he enters the Moscow State University, Faculty of Law. In 1894, the family successfully completed graduation and was awarded the master's level with the right to apply.

Look early

Already in the first courses of the Bulgakov Seminary, Sergei had great doubts about religious postulates and experienced a deep crisis of faith, as it approached not only before leaving the seminary, but also before getting closer to the already popular at this hour by Marxists. Vin is strong in his new philosophical approach and has become a leading theoretician of Marxism in Russia. However, we immediately realize the impossibility of this theory, which evolves from idealism. In 1902, he wrote the article “From Marxism to Idealism,” which explains the change in his views.

These changes in views are entirely consistent with the spirit of the hour; for the Russian intelligentsia of that period it was characteristic that they were not consumed by German idealism and religion. Familiarity with Bebel and Kautsky, the work of V. Solovyov and L. Tolstoy lead him to jokes about Christian politics to the highest level of knowledge about good and evil. For a good hour, Bulgakov will burst into cosmism, following Mikola Fedorov. These jokes, which he himself defines as “social Christianity,” are absolutely invested in the evolution of the Russian period.

Step by step, Bulgakov’s thought matures and takes shape, along with his philosophical jokes, miraculously defeating his first place - the book “The Light of the Never.”

Pedagogical activity

After graduating from the university, Sergei, who is not only involved in philosophy, but also in academics, is deprived of his doctoral dissertation at the department, and he also begins to contribute political economy to Imperial Technical School of Moscow. In 1898, the university sent him to two degrees in scientific advancement to Germany. In 1901, the dissertation was withdrawn and the appointment of an ordinary professor at the department of the Kiev Polytechnic Institute was revoked. In 1906 he became a professor at the Moscow Commerce Institute. Bulgakov's lectures reflect the ways of his research, many of which will be seen as philosophical and socio-economic principles. Later he worked as a professor of polytheconomy and theology at the University of Taurus and as a professor of church law and theology at Praza.

Tracks of social activity

Having joined the Marxists, in 1903 Sergei Bulgakov took part in the illegal establishment Union, whose members were M. Berdyaev, V. Vernadsky, I. Graves. As part of Spilka’s activities, Bulgakov broadened his patriotic views, being the editor of the magazine “New Way”. In 1906, the philosopher took an active part in the Christian politics created by the Union, which took place among the deputies of the Other State Duma in 1907. However, soon the views of the anti-monarchists cease to be close, and they move to the opposite side. From now on, he no longer tries to join the civil society and concentrates his activity on writing philosophical and journalistic works.

Religious philosophy

In 1910, the birth of Sergius Bulgakov, whose philosophy of approaching the headmost point of his development, became aware of the friendship of two thinkers, significantly enriched the Russian mind. At this time, Bulgakov remains in the fold of religious, Christian philosophy. We interpreted it from the church-practical aspect. In 1917, the book “The Light of the Evening” was published at the same stage, the same fate of Sergei Mikolayovich took part in the All-Russian Local Council, which renews the patriarchate in the country.

The philosopher at this time has a lot of thoughts about the development paths for the region and the intelligentsia. Having experienced the revolution as a tragic death of everything that is dear to me in life. Bulgakov noted that at this moment the special mission of preserving spirituality and humanity rests on the shoulders of the priests. The Great War brought about the apocalypse and pushed Sergius Mikolayovich to the most important decision in his life.

The priest's way

In 1918, Bulgakov was ordained a priest. The dedication takes place on the 11th of November at the Danilivsky Monastery. Father Sergius works closely with Patriarch Tikhon and gradually begins to play a significant role in the Russian Church, but the war changed everything. In 1919, the fate of Vyn goes to Crimea in order to take his family, otherwise he would not be able to return to Moscow. The Bolsheviks themselves include Bulgakov from the warehouse of the Moscow Commercial Institute. In Simferopol, he works at the university and continues to write philosophical works. However, Radyanskaya Vlada, who came there, immediately saves this opportunity.

Emigration

In 1922, the birth of Sergei Bulgakov, books that were not pleasing to the new, Radyansky rule, were sent to Constantinople at once from his family. He was given a document to sign, which stated that he would be forced from the RRFSR in the future whenever there were executions. From Constantinople the Bulgakovs travel to Prague.

Sergey Mykolayovich never hesitated to leave Batkivshchyna, which was so dear to him. Throughout his life, he spoke with pride about his Russian heritage and actively supported Russian culture, and was afraid to live behind the border. Once you’ve died in Russia, you’re not destined to wake up. The Bulgakovs' son Fedir, whom they never had the chance to respect, was lost in the Fatherland.

Prague period

In 1922, Sergei Bulgakov arrived in Prague, where he began to work at the Russian Institute at the Faculty of Law. At that time, Prague itself was called the “Russian Oxford”; after the revolution, such representatives of religious philosophy as M. Losky, R. Vernadsky, P. Struve, P. Novgorodtsev worked here. Bulgakov contributed two theologians here. In addition, he served in the student church of Prague and in one of the minor parishes.

The Bulgakovs lived in a university campus called “Svobodarna”, where a brilliant team of Russian scientists and thinkers gathered. Father Sergius became the founder of the magazine “Spiritual Light of Students”, in which the most important statistics of theological world were published. Also, he became one of the main organizers of the “Russian Student Christian Movement”, members of which were Russian emigrant-ministers and in the future.

Parisian period

In 1925, Father Sergius moved with his family to Paris, where he actively participated in the first Orthodox Theological Institute, dean and professor of which he became. Since 1925, there have been many trips that have covered almost all the edges of Europe and Northern America. The Parisian period is also disrupted by Bulgakov’s intense philosophical work. The most memorable works of this hour are: the trilogy “Lamb of God”, “The Lamb is Named”, “The Comforter”, the book “The Unburnt Bush”. As the dean of the St. Sergius Institute, Sergius Bulgakov creates a true spiritual center of Russian culture in Paris. He organizes work in the everyday life of the complex, called “Sergievsky Podvira”. Over the 20 years of my life, there appears to be a whole town of temples here. Father Sergiy also worked extensively with young people, becoming a well-known educator and mentor for students.

Veliki Virbuvannya Vipali for the frequency of Bulgakov PID Hour of another Svitovo Viyni, vin buv at the same time he is hard for the time, Ale to take off his shobs of the Rabegie-Filosofi prats. He was already worried about the share of his Fatherland and all of Europe.

Sophiology of S. Bulgakov

Bulgakova is intimately connected with theologians. The central idea - Sophia, the Wisdom of God - was new to religious thought, and was actively developed by V. Solovyov, and also by Father Sergius, which became a source of deep inner experiences and revelations. Bulgakov’s religious and philosophical works lacked integrity and logic, as he, as he says in his books, speaks of an imperious mystical revelation. The main spiritual concept of his theory, Sophia, the Wisdom of God, is understood in different ways: from instilled femininity as the basis of light to the head force, which unites the essence of universal wisdom and kindness. Bulgakov’s theory was condemned by the Orthodox Church, he was not called out for nonsense, but was given pardons and scoundrels. The theory did not seem to be completed and was deprived of a variety of thoughts.

Special life

Bulgakov Sergey Mikolayovich lived through the depths of life. Back in 1898, he became friends with the landowner's daughter Olena Ivanivna Tokmakova, who went through all her life experiences with him, and there were many of them. The couple had seven children, but only two of them survived. The death of the ternary Ivashek became a deep tragic experience for Bulgakov, and it inspired the thinker to think about the wisdom of the world. In 1939, the priest was diagnosed with throat cancer, he underwent a major operation on his vocal cords, and then learned the path of intense hustle to speak after him. However, in 1944 he suffered a blow that caused death on the 13th of 1944.