vladyka philoret was the rector of the moscow theological academy in his youth; he himself had such experience addition, he served and worked in other places. our country , the then soviet union, had enormous authority abroad. and so the opening of the academy and the organization of the first educational process are in the middle. nineties all this could be realized only thanks to the help of learned theologians from different countries of the world, not only from the russian federation, learned researchers from germany, from greece, from the united states, from canada, from other places, from france came to us and all this was very supportive enriched our... our system of spiritual education, the system of spiritual education, currently has several levels: in theological seminary, bachelor's degree, specialty, mainly specialists are trained for parish ministry, and any spiritual the seminary has a more practical focus. we have two theological seminaries of the belarusian orthodox church in belarus. minskaya in the zherovitsy assumption monastery and vitebskaya in the city of vitebsk. the mas

nikolai konstantinovich govryushin, professor moscow theological academy about kant's apprenticeship,pietists, yes, who gave him an education, in this regard, when we come into contact with his moral teaching, with his categorical imperative, yes, with his ethics for a long time, we must understand that hardly any atheist could formulate it like this, let's just say a little bit here. the question was not formulated, his philosophy, on the one hand, you understand, it did not stand still, it was in motion, it tried to bypass the question of god, it was very closely connected with him to come into contact, as a result to leave it as a question, it was not closed for him until the moment of death, and i do not think that he would categorically go along some path of denial, no, in no case, but for him, in the foreground, and this too... in fact, a conversation with god, here came out what i said, here is this apriority of the subjective, which is born, from somewhere who is the author of this birth, this was the main question for him, here is how i understand correctly, what we will say,

our thoughts about father seraphim, priest anthony borisov, associate professor of the moscow theological academytepashkin, historian, leading employee of the museum of nuclear weapons, i am vladimir ligoida, we are starting our conversation. expensive friends, this is where i would like to start our conversation. once, one of my colleagues, talking with a student, said that let’s say there we call german culture faustian there, and even the culture of a certain time is european, and so on. but if we talk about russian culture, can it be named after someone else? and so he told me this, we discussed it, i suddenly said. that it seems to me, i thought, that russian culture is the culture of the venerable seraphim, culture in the broad, of course, sense of this words, although i myself understand, i internally argue with myself, but that’s why i wanted to ask you this, perhaps a non-obvious question, but what do you think, can we call russian culture by this analogy, that this is the culture of st. seraphim , a tricky question, it seems to me that if we still think about russian culture through the