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Friedrich Nietzsche's philosophical views had a serious impact on the Russian thought of the Silver Age. In this article I show that one of those influenced by the German thinker was Sergei Bulgakov, despite the fact that in his writings he practically did not consider the philosophy of Nietzsche by itself. Unlike a num­ber of other contemporaries who were greatly impressed by the works of Niet­zsche, Bulgakov did not take his philosophy in a complementary way, but took it critically. The article puts forward and substantiates the thesis about the key im­portance of the figure of Nietzsche for Bulgakov in 1900–1910. Nietzschean philosophy in many ways becomes for the Russian thinker the "negative" basis, criticism of which allows Bulgakov to formulate in many respects the provisions of his own, religiously tinged idealistic metaphysics. Bulgakov treats Nietzsche exclusively as an anti-Christian and atheist. Subsequently, when Bulgakov pro­ceeds to build his religious-metaphysical system, references to Nietzsche disap­pear: his ideas lose their ontological significance and polemical relevance for Bulgakov

Sergii Bulgakov (1871–1944) is one of the preeminent theologians of the 20th century whose work is still being discovered and explored in and for the 21st century. The famous rival of Lenin in the field of economics, was, according to Wassily Kandinsky, "one of the deepest experts on religious life" in early twentieth-century Russian art and culture. As economist, publicist, politician, and later Orthodox theologian and priest, he became a significant "global player" in both the Orthodox diaspora and the Ecumenical movement in the interwar period.
This anthology gathers the papers delivered at the international conference on the occasion of Bulgakov's 150th birthday at the University of Fribourg in September 2021. The chapters, written by established Bulgakov specialists, including Rowan Williams, former Archbishop of Canterbury (2002–2012), as well as young researchers from different theological disciplines and ecclesial traditions, explore Bulgakov's way of meeting the challenges in the modern world and of building bridges between East and West. The authors bring forth a wide range of new creative ways to constructively engage with Bulgakov's theological worldview and cover topics such as personhood, ecology, political theology and Trinitarian ontology.