Editorial evaluation (expertise) is one of the most important tools for working with academic articles. The formulation of standards (criteria) for the expert review of publications on the specialty of Church History and its sub-branches is an important step towards the formation of a collection of high-quality printed materials that reflect the contemporary academic research carried out by specialists in the Russian Federation.

Holy Mount Athos — one of the biggest centers of Orthodox monasticism, from the first days of its formation appeared to be the place of asceticism for Armenian monks as well. Thus, one of the first ascetics of Athos was St. Joseph Myroblyte (9^th cent.) — Armenian by nationality. Further influx of Armenian monks to the Holy Mount is observed in the 10^th and 11^th centuries. The last testimony of activity of Armenian Hagiorites refers the second half of 18^th cent. This article for the first time attempts to bring together and analyze historical evidences, in order to give a more general and a more comprehensive picture of Armenian monks’ presence in Athos from 9^th to 18^th centuries.

In this report I will focus on Archbishop of Athens, Chrisostomos Papadopoulos’ studies in 19^th century Russia. More precisely, the Russian theological academic landscape will be specified. This landscape had on one hand certainly been influenced by the western philosophy and the protestant theology, but on the other hand it is nevertheless characterized by an evolution in the theological studies to which a systematic character of translation, study and pinpointing of the works of the Fathers is gradually attributed. Concerning Church History, about which Chrisostomos Papadopoulos is mostly interested in, it will followingly be supported that it particularly flourishes in the Theological Academies of Russia as well, especially in Saint Petersburg, with the presence and the work of the significant historian, B. Bolotov.

The analysis of various aspects of the part of the extensive philosophical and literary heritage of the English Protestant preacher Reginald John Campbell (1867–1956), which is devoted to the events of the First World War and the participation of Great Britain in it, is represented.
His works, on the one hand, serve as a living document of an era still incomplete at the time of their writing; on the other hand, they represent philosophical and theological reflections in this context. At the same time, they are quite significant insights into social processes that went far beyond questions of faith, and even an attempt to predict structural changes in public life after the end of the Great War. This multi-dimensionality creates a rather interesting ‘stereoscopic’ picture of events, perceived by an influential, original, highly educated religious figure, who at the time of the creation of the corpus of texts under consideration was already a mature and insightful person.
The author of the article attempts to reveal the versatility of R. J. Campbell’s judgments, immersed in the context of the events of the era, which is of interest to researchers of Church history and public life in Great Britain during this period.

A hermeneutic literary criticism of the last text of the New Testament canon can be complemented by an architectural criticism of metaphorical and rhetorical structures and plots, presented as an ultimate resolution to fundamental problems, posed both by the kerigma and by the Hellinised religious experience of the Old Testament (apocalyptic and epistolary genres). The text of the Revelation has staging structures that imply its performative reading, and suggested radical eschatological ways of resolving conflicts allow for equally radical exegetic methods, with a feminist orientation, for example. Analytical metaphors that we have employed, taken from the arsenal of art history, such as ‘polyptich’ or ‘non-figurative painting’, prompt us to use an experimental paradigm of diagrammatics: a visualization of compositional schemata as the equivalents of a cognitive apparatus. The hearer/reader has the opportunity to set off on an eschatological journey with the author of the Revelation but also to have an epistemological walk with its exegetes and commentators.